welcome to the fifth lecture of the course
on sociological perspectives on modernity
in the last lecture we have discussed marxs
views on modernity through the lenses of holism
or totality ok and a little more discussion
will now take place ah on holism or totality
as we have already discussed that in any given
society marx argues a particular combination
of the forces of production and relations
of production i mean i mean combination of
forces of production and relations of production
results in ah modes of production ok and these
modes of production will dominate all others
it does in in the society that that marx saw
emerging and industrial technology dependent
on large scale investment was driving out
artisanal production ok
more generally relations of production based
on small scale production for ones own use
of relations of serfdom relations of slavery
ah of an aristocratic lifestyle based on consequence
expenditure um ah were being replaced by by
a polarization and what is that polarization
that that the those who had no access to the
means of production and who therefore ah had
to sell their labour power to those who control
the means of production through ah ah or via
ownership and control then the the ownership
and control the ah ah the ownership of and
control over the means of production i mean
it has made a class of bourgeoisie and those
who do not have access to such ownership and
control over the means of production they
are called proletariat bourgeoisie means ah
the rich ah or the only classes ah that the
you may say ah in in capitalism they are called
ah the capitalist classes ah and those who
do not have any access to ah such means of
production ah or they do not own or control
any means of production
they are called the exploited classes or the
proletariat ah or the have nots ok if those
who have those who have access to means of
production are called hives then ah the then
on the other hand ah those who do not have
any access to means of production are called
have nots ok thus social relations in capitalist
society are recept by this emerging situation
which replaces the domination and exploitation
of feudal peasants by the aristocracy with
a new kind of exploitation and a new kind
of domination ok these for marx are the primary
relations with in capitalist society in capitalist
as in other societies the state the art philosophy
and so on are determined by this primary reality
marx formulates this as the determination
of social consciousness ah by social being
at one level what this implies is clear enough
i mean consciousness is also a social product
intellectual and political consciousness is
also a social creation
social product and the practical form of consciousness
is its social embodiment in language at another
level however the determination of social
consciousness by social being is translated
into an unfortunate metaphor which opposes
different forms of social activity what does
it imply i mean what is that what what are
those i mean different forms of society i
mean i mean an economic base and an ideological
superstructure ok this is this is a little
perplexed swing ok because clearly economic
activities involved consciousness just as
much as political and cultural activities
also for economic realities ok ok then what
distinguishes capitalism ah from ah or what
or the way we can we can look at ah various
stages of society ok ah ah the society the
way marx envisaged ah has travels through
different stages namely hunting and gathering
economy slavery feudalism capitalism
which will ah move on to ah socialism and
thereafter communism of these of these various
stages of society slavery feudalism and capitalism
are class societies whereas hunting and gathering
economy and as well as socialism and communism
are not class societies they are classless
societies for marx ok ah they really i mean
i mean then who are them ah ah the haves and
have nots of each class i mean i mean each
mode of production in slavery there perhaps
were represented by the slave nots and have
nots by slaves in feudalism haves were represented
by ah the feudal lords and the have nots were
represented by serves and in capitalism haves
are represented by the capitalists whereas
ah have nots are represented by the working
classes ok and the relationship between the
haves and have nots is not the relation of
domination or subordination
but of exploitation this is very important
ok ok the best way the the best way to make
sense of this ah is by replacing it in the
intellectual context of marxs own time i mean
philosophies of history i mean i mean ah ah
philosopher of history i mean if you if you
look at hegel ok hegel ah argued that human
history was a working out of ideas with a
capital one i mean ideas which are ah largely
of a philosophical or theological nature in
other words explanations of historical development
in terms for example of the development of
the idea of god or of changing forms of government
or what marx is arguing against a purely top
down history as we would say today which treats
the self understanding of a literary philosophical
political elite ah as as the realist as against
these marx i think is arguing that we need
need to look at what is actually going on
ah in the everyday lives of the majority of
the population ok
and and we ah and and we not only must look
at what is actually going on but we also must
be able to explain the changes in which ah
the ah elites think about ah themselves in
this terms put it putting it succinctly ok
the primacy of social being ok is by now a
more or less taken for granted assumption
of virtually all serious history and sociology
we no longer think that the age of the novel
for example is an adequate description of
eighteenth century england for example in
what is history e h carr c a double r e h
carr edward hallett carr ah um wrote that
ah whenever we try to sketch history why the
history always indicates the history of kings
emperors religions gods goddesses history
is always remained silent about the ah slum
dwellers the pedestrians pedestrians the poor
the marginalized history also is biased in
that ok
i mean i mean what this fairly straightforward
opposition ok lacks is a is a term for the
social and the cultural in a broader sense
what is that i mean social interaction um
other than the immediately economic cultural
activity other than the production of high
culture it is in this area that the serious
arguments are located must be situated ok
but it is an area which could not be opened
up until the arguments that history could
be seen purely in terms of kings philosophers
and novelists had been got out of the way
thats why he said history is biased opinionated
history has been ah i mean the way history
has been sketched over a period of time has
always glorified kings emperors and so on
the powers that be those who did not have
power those who did not have any access to
ah means of production those who did not own
or control means of production ok
they are always left out from the pages of
history ok then when they are left out when
when the have nots when the proletariat when
the working classes are left out from the
pages of history ok such situation calls for
social and political movements now now let
us see ah how marxs works have contributed
to the debates on modernity through another
central political and philosophical ah foundation
of modernity namely social movements i mean
one of the key problems in this area relates
in fact ah ah to the opposition that that
marx identifies ah between those ah who depend
on selling their labour power that is the
working classes working classes and those
who owns the means of production i mean they
are capitalists for marx because the history
of the human species is the history of its
social labour i mean the development of new
modes of production is itself for human history
more than that it is the history of a class
thats why in the in the first in the in the
manifesto of the communsist party of eighteen
hundred and forty eight ah marx wrote the
history of all hitherto existing society is
the history of class struggles ok i mean i
mean the the development of the capitalist
mode of production not only generates ah a
new class capitalists it is at the same time
a result of their creative activity ok whenever
we we are left out whenever ah the have nots
the proletariat are left out from the pages
of history when they are exploited ah ah to
the greatest possible extent ah they also
try to forge a class for itself through intellectual
and political consciousness and so on ok ok
i mean that ah i mean the when it is the history
of a class ok
i mean as i have already mentioned earlier
for marx ah classes are manifestations of
economic differentiation classes are ah constituted
not on the basis of ah the ah not on the basis
of income that one earns but on the basis
of the position that one occupies ah in the
process of production or the function that
functions that one performs in the process
of production ok thats why i gave you this
example for example there are two blacksmiths
one the owner and the other of paid workers
both belong to two different classes not one
ok i mean that i mean that if it is the history
of a class ok that development of the capitalist
mode of production not only generates a new
class of capitalists it is at the same time
a result of their creative activity and the
first section of the manifesto of the communist
party is a ah i mean it offers a description
and very often an admiring one ah of the human
creativity and the immense forces ok ah ah
unleashed by this new class this new class
ok ah i mean drawn from history of that particular
class ok this new class say society in its
own imag at the same time it is itself shaped
shaped by influenced by the the the existing
mode of production it is developed ok this
is not simply economic let me let me ah ah
clarify here ok this is not simply economy
marx treats the eighteen i mean treats the
sixteen hundred and eighty eight queen britain
and the french revolution as ah of of seventeen
hundred and eighty nine as moves towards the
state of the new society and and ah analyzes
much of the intellectual culture of his day
as a further contribution to this kind of
society ok this is this is very important
ok when i said ah that it is an ah
i mean it ah he analyzes ah much of the intellectual
culture of his day as a further contribution
to this kind of society i mean in capitalist
societies the working class occupies the same
place that the capitalist class occupies ah
um in in feudal society ok for for marx it
will eventually overthrow the capitalist class
and create a new society a socialist one in
which the means of production will be socially
ah um rather than individually owned and which
will tend towards ah ah the establishment
of a communist society which will be entirely
free of dominance and an exploitation ah but
but what but what ah but very quickly what
is the difference between ah socialism and
communism ok in socialism each will be contributing
ah according to his or her capacity and will
be paid according to his or her work but in
communism each will be contributing according
to his or her capacity and will be paid according
to his or her needs ok ok ah
then ah then but how they how is this supposed
to happen ok marx makes a conceptual distinction
between the economic position occupied by
by the working class and what he describes
as class is class in itself ah and its political
and cultural activity what he describes as
class for itself the the ah then this i mean
i mean when i said stages of different modes
of production when i ah what a we have already
discussed i mean starting from hunting and
gathering economy to slave society to feudal
society to capitalist society which will unavoidably
and unstoppably ah move on to socialism and
thereafter communism but how does it happen
there must be a transition from class in itself
to class for itself what is marx mean by class
in itself what does marx mean by class for
itself for marx i mean i mean class in itself
means unorganized illiterate a political workforce
class for itself means organized political
educated labour class ok
the the argument is essentially like this
i mean the situation of exploitation the situation
of exploitation into which the capitalist
mode of production places the working class
is not the end of the story working class
people will become aware of this exploitation
ok they will organize together and they will
opposite this awareness organization and opposition
is initially local and spontaneous but it
becomes more and more organized um more and
more powerful and more and more radical ok
this transformation this transition from organization
ah awareness organization and opposition being
local and spontaneous to to such awareness
organization and opposition being more organized
more powerful and more radical assumes greater
significance in the context of the transition
from class in itself to class for itself
and class for itself then involves the class
consciousness intellectual and political consciousness
which is ultimately directed towards the transformation
of society ok ah ok the conflict that that
ah ah such transformation entails ok that
is the class struggle is described by marx
ah in a famous formulation as the history
of all hitherto ah um existing societies is
the history of class (( )) ok then social
movements then in the form of class movements
are instrumental both in forming the major
events within particular forms and in transforming
one social form to another ok ok i i repeat
ah that the that social movements for marx
then in the form of class movements what are
social movements if they are not class movements
for for marx got it because because he was
trying to ah have a grand narrative grand
intellectual trajectory political trajectory
ok that social movements must be goal oriented
thats why i have mentioned social movements
are instrumental if you can slightly recall
ah in in previous lectures what we have discussed
that instrumental rationality is all about
goal oriented social action whereas substantive
rationality ah ah looks at emphasizes on only
on methods ah only on means but instrumental
rationality always aims towards goals objectives
ah means ah sorry ends and so on ok means
are more highlighted in substantive rationality
whereas ends are highlighted in instrumental
rationality ok thats why social movements
indeed our class movements for marx which
are instrumental both in forming the major
events within particular ah social forms then
not only form the major events within particular
social forms but also social movements attempt
to transform one social form to another ok
thats why ah ah slavery was replaced by feudalism
feudalism was replaced by capitalism and so
on
and for marx marx the way he envisioned capitalism
will certainly be ah um ah replaced by some
other phase maybe socialism or communism or
let me put it this way the post capitalist
phase ok so it is it is reasonable to say
that ah marxs holism is based on the argument
that the the history of humanity is is a history
of social labour and that marxs holism is
based on this argument that the history of
humanity is a history of social labour what
does it imply i mean this in effect turns
humanity into a self creating subject thats
why ah what i ah said at the very beginning
that in social movements we not only examine
the aspect of self knowing but also self creating
that that we tend to transform one social
form to another ok ok however if i say marxs
holism is based on the argument that the history
of humanity is a history of social labour
ah this in effect turns humanity ah into a
self creating subject ok
however the development of this this social
labour leads to the formation of social subjects
at the more immediate level of class movements
creating transforming or defending a particular
organization of social labour then ah then
if social movements look at ah ah if if social
movements ah ah look at ah self creating subjects
ok ah or social movements emphasize on self
creating subjects ah ah or or examine humanity
ah in terms of self creating subject ah then
then um it is important to look at self knowing
subject when we will be dealing with reflexivity
and rationality ok ok ah we we will discuss
reflexivity and nationality a little while
later but but what we have discussed till
now let us see let us first see how we we
have till now mapped out the contours of marxs
ah views on modernity through the lenses of
holism or totality on the one hand and social
movements on the other ok
if you if you look at this ah we started with
this ah ah that marxs view on modernity is
deeply shaped by own in by his own involvement
in the europe of his day he was a philosophy
graduate ah in the capitalist sense in a capitalist
sense ah in the sense of a capitalist mode
of production he remained unemployed he was
unemployed throughout his life ah as a political
activist but we do not ah a student of sociology
ah doesnt look at employment that way um ah
is a political activist involved with radical
and socialist organizations in britain and
france as well as in the first socialist international
and most importantly though was is intense
intellectual involvement with his own society
the collected works of marx and engels can
ah run to ah over forty volumes on social
philosophy economic analysis
and political comment which taken together
represent a phenomenal amount of empirical
research as we have already discussed marxs
idea of modernity was shaped by three developments
ah three intellectual ah ah and political
trajectories namely german philosophy british
economy and french politics when i say german
philosophy i refer to the collapse of the
the official churches intellectual credibility
when i say british economy i refer to the
industrial and agricultural revolutions in
britain and when i refer to french politics
i i mean the french revolutions of seventeen
hundred and eighty nine and eighteen hundred
and forty eight and the french theorist of
revolution ok and when when as as a member
of the young hegelian club he he marx ah banged
on the works of hegel in fire back to ah outline
ah the principles of dialectic
and ah and the materialist conception of history
marxs marxs empirical stand starting point
for thinking about the new society new mode
of production 
ah is largely a projection of each of these
developments in the future i mean the way
german philosophy developed the the made a
transition ah the way british economy developed
i mean it made a it also made a transition
and the way french politics also made a transition
i mean the way it emerged in then we have
discussed ah marxs contributions to the debates
on modernity ah in through the lenses of holism
or totality and social movements ah ah i mean
to start i mean what we have discussed in
holism or totality ah that for marx modern
society is evolved capitalist society modernity
or capitalist mode of production is often
ah contrasted with with the earlier societies
which are described as feudal slavery ah and
feudal society
and slave society as well as even earlier
stages which ah one can discuss ah and the
way ah modern society ah for marx ah ah is
capitalist society is interesting i mean ah
because for marx ah capitalism must be ah
examined in contradiction with slavery as
well as feudalism in this sense and the and
and more so in the sense of enlightenment
in the sense of ah industrial revolution ah
marx treated capitalist society as a modern
society ok thats why all slavery feudalism
i mean even before that i mean ah hunting
and gathering economy they all are treated
as pre capitalist social formations or pre
modern social formations marx describe these
social theory as the materialist conception
of history and this materialist conception
of history has two primary stating points
one is based on the assumption the first is
based on the assumption that humanity is primarily
social that its species being is one based
on around interaction rather than ah around
isolated individuals what does it refer to
it refers to the fact that human beings are
always found in social contexts they are not
isolated categories they are not we are not
isolated individuals we are always found in
certain social contexts their characteristic
activities what sets them apart from other
species are all social ones and the second
primary starting point so far as marxs materialist
conception of history is concerned that is
the defining characteristic of humanity that
is productive labour what is that productive
labour i mean the transformation of nature
into material to meet human needs when when
that transformation of nature to ah into material
to meet human needs occurs
i mean i mean it it requires productive labour
and this productive labour involves both mental
as well as physical components unlike insects
human ah i mean thats why ah marx gave this
example i mean unlike insects human beings
plan their labour insects always behave through
their instincts equally importantly this labour
is a social activity in that it is usually
carried out with forces of production and
relations of production which represent interaction
not isolation only interaction not isolation
thats why marx ah give such example that labour
labor is in the first place of process in
which both human beings and nature participate
and in which human beings of their own accord
start regulate and control the material reactions
ah to between themselves in nature they oppose
themselves to nature as one of their ah as
of as one of her own forces setting in motion
arms
and legs head and hands the natural forces
of their body in order to appropriate natures
productions in a form adapted to their own
wants by thus acting on the external world
and changing it human beings at the same time
change their own nature they develop they
are ah their slumbering powers and compel
them to act in obedience to theirs way we
are not now dealing with those primitive instinctive
forms of labour that remind us of the mere
animal ok we have we have discussed this then
then the way he ah then the way marx provided
this example that a spider conducts operations
ah that resemble those of a weaver and the
bee puts to shame many an architect in the
construction of her cells but what distinguishes
the worst architect from the best of bees
is this that the architect raises his structure
um or her structure in imagination
before she or he erects it in reality ok then
within in in the in the through through holism
or totality ah in the lengths of holism or
totality what we have discussed i mean the
way modes of production which dominate all
others ok in any given society ok um marx
ah saw emerging and an industrial technology
dependent on large scale investment which
was ah driving out ah artisanal production
more generally relations of production based
on small scale production for ones own use
of relations of serfdom slavery of an aristocratic
ah lifestyle based on conspicuous consumption
were being replaced by a polarization i mean
the polarization between the haves and the
have nots the polarization between the exploiters
and the exploited the polarization between
the bourgeoisie and the proletariat ok
and the way proletariat have been removed
from from ah the pages of history ah ah must
be examined at length and in detail ok and
when they are removed from the pages of history
when their concerns are unheard of when they
are exploited to the greatest possible extent
um this is this is a time to to create a new
society to create a new social order ok ah
ah and such situation calls for our deliberations
on social movements and marx identifies the
opposition between those who depend on selling
their labour power i mean the working class
and those who own the means of production
that is the capitalist class for marx because
the history of the human species is the history
of its social labour the development of new
modes of production is itself a human history
more than that it is the history of a class
thats why ah in the manifesto of the communist
party ah of nine eight eighteen hundred and
forty eight marx wrote the history of all
hitherto existing society is the history of
class struggles
i mean the development of the capitalist mode
of production not only generates a new class
of capitalists it is at the same time a result
of their creative activity and this new class
shape society in its own image at the same
time ah as it is itself shaped by the product[ion]
mode of production is developing this is not
simply economic marx treats the sixteen hundred
and eighty eight coup in britain and the seventeen
hundred and eighty nine french revolution
has moved towards the state of the new social
order and analyzes much of the intellectual
culture of his day as a further contribution
to this kind of society ok and the kind of
and the the the society that marx envisages
has travels through different stages namely
hunting and gathering economy ah slavery feudalism
capitalism which will unavoidably and unstoppably
move on to socialism
and thereafter communism there is a difference
between we have discussed how there is a difference
between ah socialism and communism in socialism
each will be contributing ah according to
ah his or her ah ah capacity and will be paid
according to his or her work whereas in communism
each will be contributing according to his
or her capacity and will be paid according
to his or her needs ok such new social order
requires a transition from class in itself
to class for itself the situation of exploitation
in to which the capitalist mode of production
places the working class is not the end of
the story working class people will become
aware of this exploitation they will organize
together and they will opposite but the but
this transition from being i mean this such
awareness organization and opposition being
local and spontaneous has to make a transition
to ah to ah such awareness organization ah
and a position being more organized more powerful
and more radical then then comes the stage
of class for itself ah which involves a class
consciousness intellectual and political consciousness
which is ultimately directed towards ah the
transformation of society in this sense social
movements then in the form of class movements
are instrumental both in forming the major
events within particular social forms and
in transforming one social form into another
marxs holism if you if you look at ok marxs
holism is is based on the argument that the
history of humanity is is a history of social
labour this in effect turns humanity into
a self creating subject ok now when we before
before moving on to ah reflexivity and rationality
no first ah let us see ah as as a precursor
to mate[rial] i mean ah reflexivity and rationality
i mean when i said self creating subject as
a part of social movements and and of course
in reflexivity and rationality we will see
self knowing subject ok
but what i want to do this i mean i mean here
that one must understand the contradicting
views about ah materialism and idealism according
to engels as a friend philosopher ah collaborator
comrade in arms of marx according to engels
ah who dwelt upon the debates on materialism
versus idealism ok this view ok ok ah ah from
ah he borrowed these views from ah the works
of leibniz nietzsche and particularly far
back the opposition between materialism and
idealism is the central question on which
philosophy has always thought in the ah ah
in his opinion ah debate concerning the ah
the creation of the world i mean the the i
mean the idealists are those who maintained
that spirit whether a divine creator or the
hegelian idea ok philosophy of ideas ah existed
prior to nature whereas the materialists held
the opposite ah berkeley and ah subjectivism
according to which being i mean existence
consists in being perceived false
of course on the idealistic side of the division
ok i mean idealism suggests that ideas are
prior to the formation of matter where as
materialists suggested that no matter is prior
to the formation of ideas although the history
of philosophy is filled with the debate between
these two views they do not occur in identical
terms ah at all periods there have been times
ah when when civilization knew nothing about
materialism in the strict sense of the term
yet even in the basic controversies of that
time we can detect something akin to materialism
in the nominal list view concerning universals
which reveals a certain interest in physical
nature and in concreteness there are also
been many doctrines in the history of philosophy
which tried to find a compromise your middle
way between the two huge irreconcilable as
they are it is it is difficult therefore to
distinguish the two main currents ah expressing
the diver[se] expressing the adverse opinions
in all their purity
and between them comprising the whole history
of thought nevertheless we always find two
conflicting tendencies of which one is closer
to the materialist viewpoint ah or or contains
more of the elements which usually accompany
materialism its pure form the fact that idealist
or spiritualist tendencies are more frequently
met with in philosophies do engels tells us
to the division between physical and intellectual
labour the resulting autonomy of mental pursuits
the existence of a class of professional ideologists
who in the nature of things tend to ascribe
the primacy ok how is the materialistic view
to be more closely define ok engels maintains
that the essential opposition in philosophy
is between nature and spirit i mean nature
as as propagated by materialists and spiritualist
is propagated by the idealists it would ah
seen that both the opposing views express
a kind of dualism
so that ah although the materialists regard
mind as generally secondary to nature they
must they also regard it has something separate
and different engels ah holds that the opposition
between nature and spirit is not that of two
different substances in a particular genetic
relation i mean consciousness is not a thing
in itself consciousness also is not an isolated
category thats what we have discussed right
ok but consciousness is an attribute of material
objects human bodies ah organized in in a
certain way ok or a process which takes place
in them i mean engels also appears to take
a purely ah the way he wrote in the dialectics
of nature if you look at history of science
ah that the materialist outlook on nature
means nothing more than the simple conception
ah of nature just as it is without allen edison
and again matter as such is a pure creation
of thought and an abstraction
we leave out of ah account ah ah we leave
out of account the qualitative differences
of things when we lump them together as corporeally
ah corporeally ah ah existing things under
the concept matter ok i mean what what we
can we can look at the way the way both marx
and engels tried to examine social movements
i mean they also contributed to to or or political
movements they also contributed immensely
to the debates on modernity or critical modernist
paradigm in sociology ok i mean they are their
reflections on their their reflections on
class their reflections on class struggle
and all the more they are reflections on how
to create a new social order which will be
classless which will not have any hierarchy
which will not have exploitation which will
ah not create division within society on the
basis of ah class and other social political
economic variables ok perhaps perhaps for
this reason ok the way the way both marx
and engels ah are try to look at social transformation
political transformation economic transformation
i mean transformation at the material real
and and those contributions must be must be
understood against the backdrop of ah a modern
social order new social order in this sense
when when in this is on far back marx wrote
the philosophers have only interpreted the
world in various ways the point however is
to change it ok i mean he was not ah looking
at radical philosophers of the time rather
rather he was looking at ah philosophers ah
i mean hitherto existing philosophers ah which
have been dwelling upon theology metaphysics
ah ah and perhaps perhaps that that they they
they were purely which were purely speculative
in nature ok perhaps for this reason engels
regards philosophy as a as either a purely
speculative description of the world or an
attempt to perceive general connections between
phenomena over
and above those established by natural senses
for engels perhaps for this reason philosophy
in this sense is to disappear leaving behind
it nothing but a method of ah ratiocination
ah which has this much in common with former
philosophy that it was traditionally considered
part of it though not the most essential i
mean engels engels speaks of dialectic as
meaning simply the laws of thought he elsewhere
uses the term to denote a comprehensive and
legitimate system of knowledge of the most
general laws of nature of which our thought
processes are a particular exemplification
in this sense ah he is a good do ah less i
mean i mean i mean in this sense ah philosophy
it would seem is the science of the most general
laws of nature its conclusions derive logically
ah from data furnished by the positive sciences
though they may not have been formulated by
any of these of those scientists ok this is
this is also very important ok when when we
look at ah social movements political movements
we must look at them as as transformatory
in nature ok if they cannot transfer ah the
the hitherto existing social orders then perhaps
there is no meaning of meaning of these social
movements or political movements ok they must
be able to transfer the society they must
aim towards a better just equitable egalitarian
society social order then in this in in this
in i mean in the fifth lecture what we have
discussed till now we have tried to examine
the quintessence of marxs views on modernity
ok through the lenses of ah holism or totality
on the one hand and social movements on the
other when suppose when ah i mean ah ah engels
uses the term matter to denote either the
totality of physical beings or what is left
of things when they are stripped of qualitative
differentiation the real unity of the world
consists in its materiality in anti during
(( )) ok
that is to say all that is ah is the physical
world perceptible by the senses there is no
visible nature or behind the scenes the behind
the scenes world are different in kind of
a kind from that observed by the scientist
ok if you if you if you look at ah such such
ah ah interpretation that that we are trying
to ah bring about bring forth ah into discussion
ah why materialism is is a modern phenomenon
or why materialistic world view perspective
is a modern phenomenon in the context of social
movements because it provides us with adequate
scope to to make such transition in the stages
of society one how to make a transition in
the stages of the society from ah hunting
and gathering economy to ah slavery to feudalism
to capitalism and then to socialism and there
communism through a transition from class
in itself to class for itself you see in in
two thousand seventeen
if i have to say that ah if somebodys suggest
that no ah what what did marx say marx said
ah capitalist society above all is i mean
modern society modern society what is a modern
society a modern society is its is above all
of capitalist society why did he say so why
didnt he say that no capitalism is not a capitalist
society is not a modern society perhaps he
was trying to equate or evaluate capitalist
society on the basis of the pre capitalist
social furnaces ok he was not trying to equate
capitalism with socialism or communism he
was trying to equate capitalism in terms of
pre capitalist pre modern social structures
social formations when when he was dwelling
upon pre capitalist social formations for
him as i have already ah mentioned for him
ah three important ah intellectual and political
trajectories came to his mind one was german
philosophy secondly british economy and thirdly
french politics ok
i mean if you if you can understand this ok
then then i think will will we will slowly
move on to our ah our deliberations on reflexivity
and rationality in the next lecture ok then
please remember that that we are we are still
discussing ah marxs views on modernity i mean
within classic statements about sociological
modernism through the works of marx and weber
and in the next lecture ah i mean i mean in
this lecture we have discussed marxs views
on modernity through the lenses of ah holism
or totality and ah social movements and in
the if if social movements are reflected in
in terms of ah um i mean ah ah self creating
subject then then ah self knowing subject
will be represented by ah two other ah central
pillars of critical modernist paradigm in
sociology namely reflexivity and rationality
we are going to discuss reflexivity and rationality
ah in the next lecture ok
thank you
