This fundamental conflict between workers and owners is for Marx the dialectical engine at the heart of history. All earlier economic systems had contained within them the seeds of their own destruction and capitalism is no different. The logic of seeking greater and greater profit would lead to amalgamations, mergers and giant corporations whilst skilled workers and small shop keepers would be eaten up by the system and become deskilled and pauperised like all other workers. The two great historic classes at the heart of the capitalist system - capitalists and proletariat - would face each other across the barricades of history and private property would be done away with.

Marx may have analysed the position of the workers and seen them as sharing a situation and destiny, but their unity was far from inevitable. Workers did not come home from work spontaneously complaining that they’ve had a bad day experiencing the fundamental contradictions between labour and capital. Workers struggled against each other for survival. Skilled workers would hold themselves to be better than the unskilled; immigrant groups would be accused of stealing the jobs of indigenous workers; women would be seen as a cheap labour threat to male workers. If these divisions were to be overcome, workers would have to overcome these false understandings of their condition and become a united class. This is no easy task for, Marx argued, the dominant beliefs in any era - those accepted as obvious and common sense - are those that work in the interests of the ruling class. If religion was the opiate of the people, other beliefs such as the superiority of white ‘races’ and the ‘natural’ inferiority of women also acted to alienate workers from their shared experiences and from uniting together.

It is easiest to appreciate how Marx formed his ideas if we look back to the social conditions and the intellectual traditions within which they were born. But is this nineteenth century ‘grand theory of everything’ only applicable in that brief historical moment? Undoubtedly the world in which we live is very different from the one Marx knew. Ownership of capital is now dispersed through share ownership and pension plans. The divisions among those of us who work and sell our labour power for a wage seem greater than ever. This is especially true if we remember that capitalist enterprises are now operating in a global way.

Many social scientists reject Marx’s approach whilst others have built upon it and provided increasingly sophisticated analyses of society and culture. Much social science debate has been characterised as a debate with Marx’s ghost. In applying dialectical analysis to the material conditions of life Marx may have hit upon a method which we can still apply in these changing times.

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