Marx and Durkheim scientific inquiry

In particular, it will be seen how we have studied friendly solidarity through the system of juridical rules, how in the search for causes, we have laid aside everything that alike readily lends itself to personal judgments and subjecvtive appraisal--this so as to penetrate definite facts of social structure profound fair to middling to be objects of the understanding, and thence of science (Durkheim Division xxix).

Durkheim's analysis of the constituent of labor is non found on subjective bases of moral reality, for such subjectivity would undermine his determination to adhere to scientific methods which are objectively grounded. At the same time, Durkheim recognizes, as does Marx, that studying an aspect of indian lodge with no hypothesis and both data will hamper any meaningful findings or solutions to social enigmas related to the division of labor. Accordingly, Durkheim writes that we should not "believe that the best means of preparing for the coming of a new science is first patiently to accumulate all the data it will use." On the other hand, it is impossible to perplex without some intention and focus: "The question that has been the starting grade for our study has been that of the connection between the individual personality and social solidarity" (Durkheim Division xxx).

Marx, like Durkheim, questions all but begins from a similar situation, basing his study on wha

both(prenominal) Marx and Durkheim saw societry as an organic entity, an entity which coresponded in important ways to a biological entity, or at least a cloth entity which obeyed certain laws of growth and development and change. Durkheim saw in troupe a lease for non-revolutionary change, whereas Marx saw a need for revolutionary change, but both saw great forces at work which corresponded to the scientific forces at work in a material or biological entity. Both men effectiveky argued that their studies were based on science because, essentially, the subjects they studies adhered to scientific laws and principles.

Marx, Karl, and Friedrich Engels. The Marx-Engels Reader. Ed. Robert C. Tucker. New York: Norton, 1978.

In [ level] at to each one stage there is found a material result: a sum of productive forces, a historically created relation of individuals to nature and to one another, which is handed down to each generation from its predecessor, a mass of productive forces, capital notes and conditions. . . . (Marx 164).

t he sees as scientific methods, and focusing on the impact of capitalist society on its individual members. In one sense, Marx focuses like Durkheim on the division of labor as a basic element of social solidarity, but his big focus is on historical materialism. He sees his analysis of society as being grounded in matter, the basic stuff of scientific study. To Marx, the changes which society and the economy go through in history are the equivalent of changes which matter goes through in time. This is the creation for his argument that his study is based in science:

The problem is clear, then, for both Marx and Durkheim. The question is whether Durkheim takes the loss of freedom far enough and/or if Marx takes it too far. The important difference in the dickens men's views of the problem of modern industrial society becomes a monumental difference when they move to the solutions they propose for those problems. Marx believes the problems of division
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