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Marx's analysis of alienated labor still explains much about how the capitalist labor process shapes the thoughts and feelings of direct producers. But Marx's analysis fares less well in explaining how the work people actually do with their hands and minds leads to specific psychological consequences. This weakness stems from an inadequate social psychology. The purpose of this article is to provide Marx with this needed social psychology by drawing on the work of G.H. Mead. Specifically, Mead's philosophy of the act and his concept of aesthetic experience will be used to show how alienated labor leads to a reified mode of consciousness and a dislike of work itself. This synthesis of Marx and Mead makes good theoretical sense when we consider, first, the remarkable similarity of their respective philosophical anthropologies.

The purpose of this article is expository in the main; critical to a lesser degree. It will attempt to show how Karl Marx, enraged by the imperfections and inhumanity of the capitalist society, “fought” for its supersession by the communist society on which he dwelt so fondly, that society which would emerge from the womb of a dying capitalism. It asks such questions as these: Is it possible to create the truly human society envisaged by Marx? Is perfection of man and society a mere will‐o'‐the‐wisp? A brief analysis, therefore, of the imperfections of capitalism is undertaken for the purpose of revealing the evils which Marx sought to eliminate by revolution of the most violent sort. In this sense, the nature of man under capitalism is analysed. Marx found the breed wanting, in a word, dehumanised. An attempt is, therefore, made to discuss the new man of Marxism, man's own creation, and the traits of that new man, one freed at last from the alienating effects of private property, division of labour, money, and religion. Another question that springs to mind is this: how does Marx propose to transcend alienation?

“Communism has never concealed the fact that it rejects all absolute concepts of morality. It scoffs at any consideration of “good” and “evil” as indisputable categories. Communism considers morality to be relative, to be a class matter… It has infected the whole world with the belief in the relativity of good and evil.” Aleksandr I. Solzhenitsyn, Warning to the West, 1975.

Drawing upon Alfred Sohn-Rethel's work, we argue that, just as capitalism produces abstract labor, it coproduces both abstract mind and abstract life. Abstract mind is the split between mind and nature and between subject/observer and observed object that characterizes scientific epistemology. Abstract mind reflects an abstracted objectified world of nature as a means to be exploited. Biological life is rendered as abstract life by capitalist exploitation and by the reification and technologization of organisms by contemporary technoscience. What Alberto Toscano has called “the culture of abstraction” imposes market rationality onto nature and the living world, disrupting biotic communities and transforming organisms into what Finn Bowring calls “functional bio-machines.”

The author examines various scientific projections of Marx’s central concept of labor alienation (ontological, epistemological, praxeological, and perceptual). A comparative analysis of the essential characteristics of the category of “alienation” by Karl Marx is provided, which allows one to systematize new features and ways of realizing the alienation phenomenon. This phenomenon is analyzed from the perspective of the modern context of reality, which is distinct from new forms of social and economic transformations and the modernization of productive forces, and considers different spheres and levels of interaction between economic actors.

Purpose – This chapter asks what we should make of the gift exchanges that take place between workers and their managers on the floor of a massive offshore manufacturing unit in South India. Such exchanges appear anomalous in the ethnography of global manufacturing yet here they underpinned the organisation of hyper-intensive production processes.

Findings – Following diverse acts of giving, this chapter shows how these transactions constituted the performative and relational grounds on which workers came to know themselves and sought to shape the world around them. In doing so it extends the anthropology of work and labour by showing that acts of giving are integral to global commodity production.

In this study, workplace spirituality is discussed in the context of remote work and the COVID-19 pandemic. First, the focus is on the changes in the meaning and function of employees in the organization during the evolutionary process of industrialization and management paradigms. Afterward, conceptual frameworks for spirituality and workplace spirituality are presented, and in the last section, academic studies that deal with workplace spirituality with distance or hybrid work arrangements are included. Early studies offer insights and recommendations on conceptualizing, developing, and managing workplace spirituality. They all emphasize that spirituality is necessary for remote work as a tool to overcome stress and mental health problems and increase employee well-being. Unfortunately, the remote work and workplace spirituality literature is relatively narrow and needs to be expanded.

For Marxists, the present controversies are rooted in Marx's own development and exposition of the labor theory of value, especially its presentation in Volumes I (Marx, 1954 [1867]) and III of Capital. As is well known, in Volume I, Marx begins with his analysis of commodities, emphasizing the role of human labor in both its concrete and abstract aspects, and from that he develops (1) the concepts of (exchange) value, of socially necessary labor time, and of its expression in the form of money and the distinction between value and price; (2) the concepts of capital and of surplus value; and (3) the concept of the commodity labor power. With these concepts, his analysis of capitalist production lays bare the nature of capitalist exploitation and links the phenomenon of profit to surplus value (i.e., the unpaid labor time of productive workers). In Parts I and II of Volume III, Marx, explicitly allowing for the interplay of many different capitals, endeavors to show how surplus value is converted into profit, how the rate of surplus value is converted into the rate of profit, how the general rate of profit is formed, and how the values of commodities are transformed into prices of production. He claimed that the transformation preserved the following equalities: total value=total prices; total surplus value=total profits; and, the rate of profit=the rate of surplus value. Marx's presentation of this material in Volume III is, unfortunately, quite rough, since this material is comprised of manuscripts that he had prepared prior to the publication of Volume I in 1867. These manuscripts were not, however, in a final, finished state, and unfortunately Marx never got around to getting them ready for publication.

The sociology of childhood is fraught with problems, not least those centred on the idea, notion or concept of ‘childhood’, and in particular, the issue of how to define, distinguish and identify ‘childhood’ for sociological purposes. The study, analysis and understanding of childhood hinge upon how ‘childhood’ is defined, either explicitly or implicitly, one problem being the plethora of quite diverse approaches in both popular and sociological discourses. While there cannot be a correct definition of ‘childhood’, there can be a best definition, such as for sociological purposes, those of making sense of ‘childhood’ in particular and of social life, relationships and experience in general.

History in the Western world is replete with uproars over the intervention of ministers of religion in the affairs of the state. It is said by many that the Church should concern itself with the souls of men. Political matters are beyond its purview and outside its competence. For its part, the Church claims the right for the sake of its flock to intervene in political matters involving ethical principles. It is this sort of spiritual development which the Church is here trying both to preserve and advance that Solzhenitsyn had in mind when he spoke of man's task here on earth.