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page178from Building Ideas
The
monopoly of capital becomes a fetter upon the mode of production, which has
sprung up and flourished along with, and under it. Centralisation of the means
of production and socialization of labour at last reach a point where they
become incompatible with their capitalist integument. This integument is burst
asunder. The knell of capitalist private property sounds.8
The
remaining difficulty for Marx’s theory was explaining why this revolution had
not taken place – why the conflicting elements in society were being held
together in equilibrium. He came up with the concept of “ideology” to explain
why this was the case, and it is here that Marx’s base and superstructure model
becomes a good deal more refined – although he also falls back on a metaphor,
in one of his earlier formulations:
If
in all ideology men and their circumstances appear upside-down as in a
camera-obscura, this phenomenon arises just as much from their historical
life-process as the inversion of objects on the retina does from their physical
life-process… The phantoms forms in the human brain are also, necessarily,
sublimates of their material life-process, which is empirically verifiable and
bound to material premises. Morality, religion, metaphysics, all the rest of
ideology and their corresponding forms of consciousness, thus no longer retain
the semblance of independence.9
This
“false consciousness” as Engels called it is promoted by the institutions of
the superstructure, which ensure that the contradictions within society are
accepted as immutable natural principles – thus as dominant mythology supports
the status quo (much as Roland Barthes described it in Chapter 4). This mythology
serves to suppress the two great conflicts in society – between the worker and
the product, which has now become an “alien” object, and between the individual
and the community, due to the laws of private property- and this prevents,
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