Pathways In Sociology - SOCG2100
18000361
Critical Book Review (2000 Words)
Introduction
In ‘The German Ideology’, Marx explores and attempts to construct a definition of ideology. Marx
claims that ideology is the ‘production of ideas, of conceptions, of consciousness’, all that ‘men say,
imagine, conceive’ (Marx and Engels, 1845). Within the text common themes that I will explore
include, ‘language of politics, laws, morality, religion, metaphysics, etc.’ (Leitch, 655). Contributing to
the theory of base and superstructure, Marx identifies ideology as the superstructure of civilisation.
Some of the dominant theories of society are what fabricates our conventions and culture. Thus, the
ruling ideas are the ‘ideal expression of the dominant material relationships’ (Marx and Engels,
1845).
Overview
Marx and Engels present the notion that the status of independence is a question of the means of
production. Thus, there is a correlation between the division of labour and one’s autonomy. For as
soon as the distribution of labour comes into being, ‘each man has a particular, exclusive sphere of
activity, which is forced upon him and from which he cannot escape’ (Marx and Engels, 1845). Here
Marx selects the adjective ‘forced’ and the noun ‘escape’, using such hyperbole language
demonstrates the workers as ‘victims’, prisoned by the inevitable laws governed by the ruling class’s.
While the bourgeoisie; the owners of the means of production function autonomously, the working
class (proletariat) function as a body for the owners (Thompson, 2019). Therefore, the text suggests
that the ruling class dictate the intellectual shape of a society by the regulation and means of the
industry, ‘the class which has the means of material production at its disposal, has control over the
means of mental production’ (Marx and Engels, 1845). This creates a conflict of ideals, whereby, the
beliefs of the ruling class subside from the beliefs posed by the lower classes. Despite this, the
bourgeoisie have the power to manipulate and construct the publics views through various
institutions, for example, the media as it is argued that the system is fixed and ‘those who lack the
means of mental production are subject to it’ (Marx and Engels, 1845). On the contrary, when the
ruling class fail to convince the lower class their interests are communal, the system then becomes
unstable (Thompson, 2019). Marx continues to elaborate on these theories by showing the dynamic
as a system comprised of a base and a superstructure. The base is a reflection of society, whereas
the superstructure is described as the majority opinion, expressed though production and economy.
Marx states, ‘in imagination, individuals seem freer under the dominance of the bourgeoisie than
before, because their conditions of life seem accidental; in reality, of course, they are less free,
, because they are to a greater extent governed by material forces’ (Marx and Engels, 1845).
Essentially, Marx argues that the social glue that solidifies society in a state of equilibrium is that the
proletariat is blinded by seeing that the economy is designed by the higher state to prevent them
from succeeding (Thomson, 2019).
Expansion / Critical evaluation of the text
‘The German Ideology’ offers an alternative analysis to Hegelian’s tradition on 19th Century idealist
German philosophers. The Hegelian philosophers primarily focused on ‘consciousness and abstract
ideas, holding that they have independent existence which shapes social reality’ (Hook, 1994). Marx,
on the other hand, holds the views that are manifested from a materialist approach, whereby,
society shapes the individual, in turn, ‘consciousness does not determine life, but life determines
consciousness’ (Marx and Engels, 1845). Therefore, various beliefs and morals held by people, such
as the term ‘class consciousness’, are conditioned by one’s material circumstances. Within the text
the notion that consciousness is socially constructed is prominent in Marx’s social philosophy (Wolff,
2019). Marx critiques the work of Feuerbach, who claims, ‘religion is rooted in one’s material
conditions, and is a perception of themselves’ (Hook, 1994), rather than shaped by social views and
values. In addition, Feuerbach fails to consider other responsible institutions such as the family
which influence religious beliefs (Hook, 1994).
Religion in ‘The German Ideology’ is described as the ‘opium of the people’; a harmful illusion that
Marx accounts for (Marx and Engels, 1845). Just as importantly, Marx also argues the possibility of
how revolution may be achieved in Germany, and the role of the proletariat in bringing about the
emancipation of society. In regards to religion, Marx accepts Feuerbach’s claim in ‘opposition to
traditional theology that human beings had invented God in their own image’ (Carver, 1982).
Feuerbach’s dominant argument is that worshipping God diverts individuals away from pursuing
their own human powers. On the contrary, Marx criticises Feuerbach in that there is a lack of
understanding on ‘religious alienation’, thus, it fails to expand on how it can be transcended (Carver,
1982). Marx’s theory argues religion is a consequence of exposed material life and social influence,
without this religion would wither away as a result. It’s stated that a community exists due to our
mutual dependence on the numerous institution within society. Arguable, religion according to the
text claims religion contracts a false sense of security and community. However, after the post-
18000361
Critical Book Review (2000 Words)
Introduction
In ‘The German Ideology’, Marx explores and attempts to construct a definition of ideology. Marx
claims that ideology is the ‘production of ideas, of conceptions, of consciousness’, all that ‘men say,
imagine, conceive’ (Marx and Engels, 1845). Within the text common themes that I will explore
include, ‘language of politics, laws, morality, religion, metaphysics, etc.’ (Leitch, 655). Contributing to
the theory of base and superstructure, Marx identifies ideology as the superstructure of civilisation.
Some of the dominant theories of society are what fabricates our conventions and culture. Thus, the
ruling ideas are the ‘ideal expression of the dominant material relationships’ (Marx and Engels,
1845).
Overview
Marx and Engels present the notion that the status of independence is a question of the means of
production. Thus, there is a correlation between the division of labour and one’s autonomy. For as
soon as the distribution of labour comes into being, ‘each man has a particular, exclusive sphere of
activity, which is forced upon him and from which he cannot escape’ (Marx and Engels, 1845). Here
Marx selects the adjective ‘forced’ and the noun ‘escape’, using such hyperbole language
demonstrates the workers as ‘victims’, prisoned by the inevitable laws governed by the ruling class’s.
While the bourgeoisie; the owners of the means of production function autonomously, the working
class (proletariat) function as a body for the owners (Thompson, 2019). Therefore, the text suggests
that the ruling class dictate the intellectual shape of a society by the regulation and means of the
industry, ‘the class which has the means of material production at its disposal, has control over the
means of mental production’ (Marx and Engels, 1845). This creates a conflict of ideals, whereby, the
beliefs of the ruling class subside from the beliefs posed by the lower classes. Despite this, the
bourgeoisie have the power to manipulate and construct the publics views through various
institutions, for example, the media as it is argued that the system is fixed and ‘those who lack the
means of mental production are subject to it’ (Marx and Engels, 1845). On the contrary, when the
ruling class fail to convince the lower class their interests are communal, the system then becomes
unstable (Thompson, 2019). Marx continues to elaborate on these theories by showing the dynamic
as a system comprised of a base and a superstructure. The base is a reflection of society, whereas
the superstructure is described as the majority opinion, expressed though production and economy.
Marx states, ‘in imagination, individuals seem freer under the dominance of the bourgeoisie than
before, because their conditions of life seem accidental; in reality, of course, they are less free,
, because they are to a greater extent governed by material forces’ (Marx and Engels, 1845).
Essentially, Marx argues that the social glue that solidifies society in a state of equilibrium is that the
proletariat is blinded by seeing that the economy is designed by the higher state to prevent them
from succeeding (Thomson, 2019).
Expansion / Critical evaluation of the text
‘The German Ideology’ offers an alternative analysis to Hegelian’s tradition on 19th Century idealist
German philosophers. The Hegelian philosophers primarily focused on ‘consciousness and abstract
ideas, holding that they have independent existence which shapes social reality’ (Hook, 1994). Marx,
on the other hand, holds the views that are manifested from a materialist approach, whereby,
society shapes the individual, in turn, ‘consciousness does not determine life, but life determines
consciousness’ (Marx and Engels, 1845). Therefore, various beliefs and morals held by people, such
as the term ‘class consciousness’, are conditioned by one’s material circumstances. Within the text
the notion that consciousness is socially constructed is prominent in Marx’s social philosophy (Wolff,
2019). Marx critiques the work of Feuerbach, who claims, ‘religion is rooted in one’s material
conditions, and is a perception of themselves’ (Hook, 1994), rather than shaped by social views and
values. In addition, Feuerbach fails to consider other responsible institutions such as the family
which influence religious beliefs (Hook, 1994).
Religion in ‘The German Ideology’ is described as the ‘opium of the people’; a harmful illusion that
Marx accounts for (Marx and Engels, 1845). Just as importantly, Marx also argues the possibility of
how revolution may be achieved in Germany, and the role of the proletariat in bringing about the
emancipation of society. In regards to religion, Marx accepts Feuerbach’s claim in ‘opposition to
traditional theology that human beings had invented God in their own image’ (Carver, 1982).
Feuerbach’s dominant argument is that worshipping God diverts individuals away from pursuing
their own human powers. On the contrary, Marx criticises Feuerbach in that there is a lack of
understanding on ‘religious alienation’, thus, it fails to expand on how it can be transcended (Carver,
1982). Marx’s theory argues religion is a consequence of exposed material life and social influence,
without this religion would wither away as a result. It’s stated that a community exists due to our
mutual dependence on the numerous institution within society. Arguable, religion according to the
text claims religion contracts a false sense of security and community. However, after the post-
