Skip to main content icon/video/no-internet

Capitalism has frequently been identified as the central driving force of modernity, sometimes alone, but usually in combination with the state, religious or philosophical ideas, or a combination of them. As a starting point, capitalism can be defined as a system of production and exchange operating on a continual basis in which goods (commodities) are produced to be sold on a market with the aim of maximizing profit. Capitalism is founded on the private ownership of the “means of production,” and work is organized via the labor contract in which wages are exchanged for work. This entry examines capitalism as a system of production and exchange, its relation to market and consumer society, and raises issues of diversity and the “spirit” and ideas it embodies.

Capitalism as a System of Production and Exchange

All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind. (Marx and Engels 1848/1967, 83)

This famous passage from The Communist Manifesto by Karl Marx and Friedrich Engels is packed with recurrent themes in the analysis of capitalism: capitalism is a revolutionary force against tradition that destroys the old (feudal) order of society; capitalism is a continually revolutionary force that never rests and acknowledges no limits, whether geographical or normative, to its activities—what Josef Schumpeter would much later refer to as “creative destruction” (1942); capitalism is a force for secularization and for what Max Weber called the disenchantment (Entzauberung) of the world (our “sober senses”).

The claim that capitalism is a revolutionary force that both removes barriers to and finds mechanisms for ever-increasing efficiency and thus wealth (whether for some or for all has been a frequent matter of contention) was made in a no less well-known passage written some seventy years earlier:

I have seen a small manufactory of this kind where ten men only were employed, and where some of them consequently performed two or three distinct operations. But though they were very poor, and therefore but indifferently accommodated with the necessary machinery, they could, when they exerted themselves, make among themselves about twelve pounds of pins in a day. (Smith 1776, 5)

This is Adam Smith's famous pin factory, in which “one man draws out the wire, another straights it, a third cuts it, a forth points it, a fifth grinds it at the top for receiving the head” (5). The passage identifies a further key component of capitalism: an advanced division of labor (specialization of tasks) within the production process that, as Émile Durkheim argued, generated and reflected a broader social division of labor.

The maximization of efficiency is, in turn, driven by the need to maximize profits. Weber, for example, draws a sharp distinction between the “old economic order” that asked “how can I give, on this piece of land, work and sustenance to the greatest possible number of men?” and the new capitalist economy, in which the question becomes “from this given piece of land how can I produce as many crops as possible for the market with as few men as possible?” (1906/1948, 367). He therefore distinguishes rent from profit. The rents drawn from the ownership of land are designed to maintain a specific lifestyle, say that of the riding and hunting country gentleman. Unlike profit, rent has no necessary drive to maximization.

...

  • Loading...
locked icon

Sign in to access this content

Get a 30 day FREE TRIAL

  • Watch videos from a variety of sources bringing classroom topics to life
  • Read modern, diverse business cases
  • Explore hundreds of books and reference titles

Sage Recommends

We found other relevant content for you on other Sage platforms.

Loading