Professional Documents
Culture Documents
Allen Carn
Before you begin reading this socio-economic commentary, I want to take the time to forewarn
you that this paper was written in a manner to fulfill a college requirement. For those who just
want to get to the point, skip to the Relevance portion of this paper. It captures all of the lessons
learned from the first two sections and then uses it to evaluate the policies of Barrack Obama, his
Administration, and the legislation coming from Congress. However, if you have the time, I
would suggest winding your way through the Supposition and Research Analysis portions of this
paper. They should provide clarity to any cited references and paraphrased passages found in the
regards to Marxism and its variants versus the Free Market and the concept of Capitalism. In the
Free-Market socio-economic system. These theories provide a sounding board in reviewing the
various journal articles listed in the annotated bibliography of the research analysis portion of this
commentary. In the relevance component, the essential theories and current research will be used
to analyze the policies of the Obama Administration. The design of this commentary was to
provide students and future voters an understanding of the most empowering system for future
prosperity.
ABSTRACT
Supposition
In regards to theories of social change, the supposition portion of this article will examine the
theories and actions of Bradford, Marx & Engels, and Weber. The examination will review the
authors in relation to three questions. The first question will look at individual responsibility and
promoting a free society. The second question will analyze the process by which the individual
becomes a productive member of a social economic system. The last question will compare the
strengths and limitations of each system while it promotes social change. That analysis will
incorporate input from other authors to build an established academic claim in regards to the
Research Analysis
research articles followed by a literature review of at least 15 pages. The process of selecting
these articles focused on peer-reviewed journals, which related to the concepts of socialism, the
free market, and potential impacts. The annotated bibliography offers a quick summary, critique,
and value of each article. The literature review assesses the relevance of the theories noted in the
Supposition portion of this Commentary. In doing so, the paper evaluates the concepts of
Relevance
In the Relevance portion of this Commentary, a comparative review will be conducted using the
theories of Weber, Marx, and include some of the anecdotal evidence as described by Bradford.
Together they form the foundation, while the studies noted in the Research Analysis serve as the
modern interpretations of the foundation. In the discussion portion of this section, the
comparative review will be used to assess the current political environment and policies being
launched by United States (US) President Barack Obama and his administration.
TABLE OF CONTENTS
Marxism versus Capitalism.............................................................................................ii
SUPPOSITION....................................................................................................................1
Marxism versus Capitalism.............................................................................................1
The Individual’s Role...............................................................................................1
Strengths and Weaknesses......................................................................................21
RESEARCH ANALYSIS...................................................................................................31
Annotated Bibliography...............................................................................................31
Literature Review Essay ..............................................................................................52
Democratic Centralism...........................................................................................53
Modernizing Weber................................................................................................63
RELEVANCE....................................................................................................................71
Comparative Review....................................................................................................71
Foundation ............................................................................................................72
Theoretical Updates...............................................................................................83
Discussion..............................................................................................................94
References..................................................................................................................107
Strassel, K. (2009). The Climate Change Climate Change: The number of skeptics is
swelling everywhere. Wall Street Journal Online. Retrieved July 6, 2009 from
http://online.wsj.com/article/SB124597505076157449.html...............................109
ii
SUPPOSITION
Often in the study of social economic systems, the analysis is conducted on a theoretical
level with historical notes to suggest success or failure of each system. The goal of this paper is to
analyze the social economic (or socio-economic) system of Marxism and its various iterations in
relation to capitalism and the free market. Socio-economics, in the context of this paper, is
defined as the human interaction in an economic environment. This analysis uses the Plymouth
Plantation and the writings of William Bradford as evidence of the successes and failures of each.
The recorded events of the Plymouth Plantation are used due to the theoretical concepts
attempted during the life and death struggle that played a major role in the development of the
plantation and what would become the United States of America. Specifically, this analysis
focuses on the plantation starting out as a communal effort. Eventually, it had to incorporate free
market concepts in order to maximize an individual’s potential in order to survive. This paper also
analyzes the writings of Bradford, Marx & Engels, and Weber as a basis to determine the role of
the individual to affect change. In addition, these analyses are used to determine how the
individual fits within an established social economic system, and the strengths and weaknesses of
In this portion of the supposition, the individual’s role was examined in the context of the
writings of Marx & Engels, Weber, and the practical application situation in which individuals
were forced to make life or death decisions as described by William Bradford and others who
survived the initial years at the Plymouth Plantation in the early 1620’s. It was the intent of the
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author to use specific details and inferences that suggested what an individual was expected to do
to invoke social change. There was neither a right nor a wrong way to accomplish this task. There
was only what did happen and what was intended to happen.
free society, according to Marx and Engels, the answer requires an understanding of the
designated class that a person was assigned to within the constraints of a Marxist system. Marx
and Engels describe the ‘revolutionist’ within the proletariat as an intellectual “Puritan, smitten
with guilt if he partakes of fleshy pleasures and corrupts the purity of his consecration” (1959, p.
xii). That passage implied that those who partake in the class struggle to impose Marxism or
This religious concept becomes implicit when Lewis Feuer notes in the introduction to the
‘Basic Writings on Politics and Philosophy’ by Marx and Engels, that Marxism was “the first
secular world religion. Its dialect was akin to Calvinist predestination; like other creeds, it had its
sacred text, its saying, its heretics, its elect, its holy city. If Marx was its messiah, Lenin was its St.
Paul” (1959, p. x). For those who were in the party and promoting the revolution, they were to be
revered and praised with religious fervor. The religious hierarchy of Marxism required individuals
to make sacrifices; however, this was not their primary task since they were also expected to
Those individuals found in the general proletariat, perform a similar yet different role since
they were the true source of the revolution’s power as it changed society. These individuals were
expected to make the necessary sacrifices in order to promote change. (Marx & Engels, 1959, p.
xi) According to Marx, the general proletariat can be summed up as the potentially eternal
exploited tools of the bourgeois. It was in this exploitation, that the proletariat’s angst and radical
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desire to avenge wrongs made against them were found. (Giddens, 1971, p. 8) This desire to right
the historical wrongs included open combat of various forms to overthrow those who have been
deemed enemies of the party. (Marx & Engels, 1959, p. 19) Those in the proletariat required to
make the ultimate sacrifice became martyrs and thereby sources of inspiration for future
generations.
If the individual was determined to be in bourgeois class, the elite upper class, or
somewhere in between promoting something other than the edicts of the party, they were to be
despised and targets of the revolution since they had wronged and exploited proletariat.
Interestingly, some non-union individuals, who believed they were a part of the proletariat or
working class, found themselves targets of the revolution since the grass root organization of the
revolution was typically the (trade) unions. (Marx & Engels, 1959, p 16) Another unique quirk of
the Marxist ideology was that those individuals who were subscribed to be in “the ‘dangerous
class’, the social scum, that passively rotting mass... [will be] prepared for the bribed tool of
reactionary intrigue” (Marx & Engels, 1959, p 18). Marx does not say who or where this ‘bribed
tool’ should be used, but one can only assume that this tool would be used against the proletariat
The theoretical process in which the individual can affect social change actually goes
through several iterations before a group of worker’s issues consolidates and eventually becomes
a national movement. From there, a nationalized movement can be spread to other nations.
However, the starting point begins with laborers who want some measure of control and equality
in regards to their daily lives. Eventually, this building anguish leads to the formation of a local
union. The unions start out by operating independently of one another and at times can be at odds
with another union. During these times, the bourgeois can use proletariat labor to gain market
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share over or destroy another competing bourgeois company and union. Over time, the number of
unionized proletariat swells as industry increases and large amounts of people will consolidate
around metropolitan production centers. It is at that time unions become regional as they
amalgamate into larger ones according to the workforce’s proficiency. Unions only become
escalate local issues into a national movement. Once nationalized, the infighting ceases and the
revolution focuses its attention on the true enemies of the proletariat. As a result, the bourgeois
have to make a decision, join or die. (Marx & Engels, 1959, p 15-17)
During this process, individuals morph into a community of equals. The concept of
individuality must be “despised and cast out” (Marx & Engels, 1959, p 23). In addition to
individuality, private property becomes another casualty since it was considered a part of the
community. (Marx & Engels, 1959, p 21) Since Marxism is a secular religion, there remains no
need for any type of known state religion. (Marx & Engels, 1959, p 28) Furthermore, the concept
of marriage and family are disposed of since it exploits the labor of women and children. (Marx &
Engels, 1959, p 24 & 26) Finally, the family unit is deemed unnecessary. The community or
regional social organization is then mandated to educate all children. (Marx & Engels, 1959, p 25)
What every individual must realize is that for the revolution to be successful in the liberation of
oppressed peoples, the concepts previously noted must be abolished. The individual does not
exist; they are merely a part of a much larger organization. Their efforts are to be maximized and
controlled by the local organization that serves the party. The party has the best intentions of the
overall good for everyone, because the revolutionist and intellectuals serve the proletariat.
Weber had a different tact for the individual to become arbiter of social change. Unlike
Marxism, Weber focuses solely on the acts of the individual and their relationship with their God.
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Weber answers the question of what is the relationship between individual responsibility and the
promotion of a free society. He does this first by noting the historical religious utilitarian nature of
life and then by describing the need to maximize an individual’s time spent in the pursuit of a
‘calling’. (Weber, 1958, p. 180) Weber captured this religious foundation combined with the
concept of a calling in the title of his book “The Protestant Ethic and the Spirit of Capitalism”.
These concepts eventually lead individuals to believe that it is sinful to waste time.(Weber, 1958,
p. 157) From this grew the time was money concept in regards to religion, where “it was infinitely
valuable because every hour lost was lost to labour for the glory of God” (Weber, 1958, p. 157).
The method in which the individual serves God and society in general, which Weber lays
out, was taken from the writings of Benjamin Franklin. Weber listed several quotes from Franklin
c. “Remember, that money is of the prolific, generating nature” (as cited in Weber, 1958, p.
49).
d. “Remember this saying, ‘The good paymaster is lord of another man’s purse’” (as cited in
e. “The most trifling actions that affect a man’s credit are to be regarded” (as cited in Weber,
1958, p. 49). Even the slightest actions can have negative consequences.
f. “Beware of thinking all your own that you possess, and of live accordingly” (as cited in
This list spoke to several different things; however, the key items included responsibility,
maintaining good work habits, having a positive attitude, and living within an individual’s means.
6
Most importantly, only through responsibility did an individual increase his or her freedom.
(Weber, 1958, p. 50) Weber went on to say, Franklin preached utilitarianism, in which the
individual does the greatest possible good by maximizing his or her resources. (Weber, 1958, p.
52) This utilitarianism not only provides direction in action, but it also allows each individual to
assume responsibility to take leadership and control of his or her own actions. As the individual
develops the ability to act responsible within society, then their leadership skills develop
proportionally as they act with “clarity of vision”. (Weber, 1958, p. 69) Furthermore, if the
individual is virtuous and ethical, then they can “free oneself from common tradition, a sort of
Regardless of where an individual is on the path of self-awareness, one key concept comes
into play, and that is the concept of a calling. That idea was something brought forward from the
age of the ‘Reformation’ (Giddens, 1971, p. 127). Weber considered a calling, one of the most
critical parts of the ‘spirit of capitalism’. (Weber, 1958, p. 180) A calling is something that an
individual is extremely adept at doing as he or she lives in moral confines of their religion. It also
can be called a life’s passion that brings the individual great joy in doing. A calling can be as
simple as going to work and performing one’s duties to the best of their ability. The calling is a
mental state where the individual performs at higher level. It is at this higher level where a selfless
commitment to duty and the task at hand provides the highest potential for spiritual and monetary
reward. (Weber, 1958, p.62) In addition, as a person labors in the pursuit of a calling, it is
intended to be spiritually cleansing and ward off the negative temptations of life. (Weber, 1958,
p.158) As Giddens pointed out, “Thus labour in the material world, …, becomes attributed with
the highest positive ethical evaluation. The possession of riches does not provide a man with any
sort of exemption from the divine command to labour devoutly in his calling” (1971, p. 129). In
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this concept, if an individual acquires a certain amount of wealth as the fruit of their labor while
not doing anything unethical or immoral, then that is seen as healthy. Ending up poor or failing in
the pursuit of a calling is deemed unhealthy. (Weber, 1958, p. 163) The only time acquiring wealth
is deemed to be bad is what it allows the individual to do in their free time or the fact that their
wealth generated so much free time that the individual becomes unproductive in the eyes of the
Lord. (Weber, 1958, p. 157) Throughout this entire process as laid out by Franklin and the pursuit
of a calling, Weber alerts the reader to the dichotomy that existed between working towards a
calling and practicing true religion. (1958, p. 183) This dichotomy will be explained further in the
While Marx, Engels, and Weber used historical references to support their theories about
social change, William Bradford and the rest of the individuals involved in the Plymouth
Plantation lived it. Even though they sought religious freedom, they were unwittingly involved in
a social change experiment that would have lasting repercussions and provide evidence that
supports theorists Marx, Engels, and Weber in various ways. In answering the question what is
the relationship between individual responsibility and the promotion of a free society, William
Bradford and the others had a taste of both, the pooled communal sharing of resources and the
unbridled freedom of the free market. In answering the question, it required a brief analysis of
their religious beliefs, the communal contract used to start them out, and a letter of advice that
understood the arduous task that the Plymouth group signed to complete.
The starting point for the metamorphous was the same starting point for the other authors
noted in this paper, religion. Unlike the secular religion of Marx, the Puritans of Plymouth
Plantation were more in line with the Protestants as noted by Weber. The key similarities were the
concept of individual freedom and responsibility. Capitalism or the free market ideas would come
8
later after they arrived in the New World. The Puritans sought freedom of religion, but they also
found freedom from the Gospel as Weber suggested. Through hard work and acting responsible,
the Puritans would persevere against religious persecution in search of a calling. An example of
the trials and tribulations of the Puritans in their quest for religious freedom can be found in
paragraphs 61 through 63 where some of Puritans were betrayed and arrested. (Bradford, 1908)
Through religious persecution, the Puritans’ perception of freedom was honed. Despite the
lessons learned, the Puritans were forced to start out as a community of like-minded religious
individuals in search of a new life. This community concept was instilled in the individuals that
would make the trip to the New World as they fled from England to the Netherlands. With their
belief in the Lord, they would endure trials and tribulations. They also developed an unbreakable
bond that would link them together going forward, for better or for worse. Their lives were in
each other’s hands. (Bradford, 1908, ¶ 42) Unfortunately, the Puritans were not alone in their
voyage to the new world. They would have other adventurers in their numbers that had different
belief systems. This difference in personal responsibility and societal performance expectations led
to confusion and inefficiency that the agreed upon communal system would exacerbate.
Before departing, a contract was penned with the financiers in July of 1620. This contract
would serve as the conceptual basis in which a communal organization was to be set up in the
New World. The first two clauses of the contract describes how individuals in noted contract were
proportioned shares; moreover, it grouped the “adventurers and planters” as equals. (Bradford,
1908, ¶ 73 & 74) The third clause in the contract was critical; it stated that at the end of seven
years, all remaining items in ‘common stock’ were to be proportioned out as previously noted in
the first two clauses. (Bradford, 1908, ¶ 75) The next clause instructed all able-bodied people to
take up specific duties once the community was established. Interestingly, confusion would creep
9
into the contractual agreement with this clause, because it implied that an individual was only
expected to do one function or specific functions within the community. (Bradford, 1908, ¶ 76)
The fifth clause was critical as well; it stated that all profits and capital were to be split equally
and any debt was to be absolved. This clause limited the extra incentive needed to survive in
extreme situations. (Bradford, 1908, ¶ 77) Clauses six through nine noted how profits and stores
were to be divided in regards to individuals settling at Plymouth between the maiden voyage and
the closing of the contract. More specifically, the clauses took into consideration the children that
come of age during the life of the contract, the children that do not come of age during the
contract, and it accounted for the death of individuals. (Bradford, 1908, ¶ 78 - 81) The final
clause of the contract defined what was expected to go into common stock. In addition, it
allowed all individuals to have equal access to “meate, drink, apparell, and all provissions"
(Bradford, 1908, ¶ 82). This contract had a majority of the components that Marx would have
defined as communism. The contract did not contain anything about religion; all work was
deemed equal; wives, children, and servants, were provided for in the contract; all provisions
came from a communal store with equal access; and it implied that all individuals involved in the
Finally, the last piece of evidence was a letter of advice found in a compilation of letters
and journal entries compiled by Bradford and Winslow. Both were participants in the Plymouth
Plantation. The letter’s relevance to this topic and question was simple. It made suggestions about
the survival of the expedition, and it ultimately suggested that a leader might have to do what is
right for the group in spite of its wishes or in this case, a previously penned contract.
Furthermore, the letter also instilled some democratic reasoning that was not covered in the
contract. The letter was written in a manner that only Nathanial Morton knew who the original
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author was because it was signed only with the initials I.R. The fact that this letter survived many
cold and arduous days reinforces its importance. It often referenced God as being a guiding force
The letter offers five points of advice. The first point is that the group should repent daily
for sins known and trespasses committed unknowingly. (Bradford & Winslow, 1966, p. B2) The
author of the letter (IR) knew that the voyage would be difficult and dangerous, so it would be
imperative that everyone maintained a civil attitude and focus inward for self-improvement.
(Bradford & Winslow, 1966, p. B2) In the next point, IR talks about group interactions and the
importance of patience, not being easily offended, and not wanting to offend others. Despite the
religious overtones, this point implies that the group would fail if there were bickering and
resentment in the group. (Bradford & Winslow, 1966, p. B2) Point three is interesting since it
focused on “… how unperfected and lame is the work of grace in that person, who wants charity
a to cover a multitude of offenses” (Bradford & Winslow, 1966, p. B3). The central theme here is
that an individual that continually focuses on complaining about all of the minor offenses has lost
sight of the group’s needs to survive. In addition, the continual search for charity wasted the
energy and time of the individual and lessened his or her utilitarian responsibility to the group. To
compound the inefficiency of one person complaining, the individual’s complaining begins to
break down the bonds that hold the group together, and the overall group efficiency deteriorates.
In the fourth point, IR warns about avoiding the “deadly plague”. This plague is the potential
abuses of complacency and a lackadaisical attitude in seeking comfort that may present
themselves in an individual or a group, thereby hindering the overall effectiveness of the total
group (Bradford & Winslow, 1966, p. B4). IR does not note any specifics on the potential abuses,
but he or she asked the leaders of Plymouth to pay special attention to prevent the disastrous
11
consequences. Moreover, this became a key and important issue during the second year of the
plantation and eventually caused the elected leaders to change Plymouth’s overall socio-economic
structure. The final point concentrated on civil government and the responsibility of leadership. IR
thought that since there was not anyone of “special eminence” making the trip it would be wise to
form a civil government (Bradford & Winslow, 1966, p. B5). People selected for government
positions should have characteristics of selflessness, be an arbiter of good, be good and legally
responsible in the administration of laws, and as important, are not swayed by the “foolish
multitude” (Bradford & Winslow, 1966, p. B5). This last point was important, because it required
leaders to make potentially unpopular decisions for the good of the community.
Overall, at the outset of the voyage, there was a combination of factors and beliefs
imposed upon the leaders of the voyage. As noted, the religion of the Puritans was at odds with
itself when it asked its flock to work towards a calling and the potential escalation in capital. Then
there was the contract, it required the planters and adventurers to form the community that had
strong communist qualities, and then there was the letter of advice, which opened the door for
leaders and individuals to do what is necessary in the eyes of God in order for the community to
survive. From an individual’s standpoint, Marx and Engels comments were in line with what was
written in the Puritan contract. On the other hand, the overall religious nature of the pilgrims and
the ultimate responsibility of what one individual does was theirs, not the groups’. This opened
the door to social change that would take the group from the concepts of Marx and Engels to the
This section builds upon the analysis of the socio-economic systems in relation to
individual responsibility and the promotion of a free society; it will take things a step farther and
12
answer how an individual is to become a productive member of each socio-economic system. The
focus in this section is more on the system versus the individual; however, it does not remove the
individual from the equation. Ultimately, the intent is to answer the previously noted question in
the context of what it means to the reader to be a productive member of each socio-economic
system. The question’s relevance can be found in the current trend of this country having moved
away from Weber’s concept of capitalism and moved towards Marx’s concepts that were inherent
Marx and Engels answer the question of how the individual is to become a productive
member of a socio-economic system in two parts. Once a society reaches a point, where it is
ready to accept Marxism, Socialism, or Communism, there are two roles that individuals will play
in order to become a productive member. The first role occurs during the revolution phase; the
role played by most individuals requires them to be submissive revolutionaries fighting for the
party’s supremacy. The second phase occurs after the enemies of the revolution are crushed. It
requires the same individual to evolve in becoming a true Marxist and remain continuously
obedient to the party. In regards to the second phase, social change at this point is completed and
any other necessary changes will be communicated from the party leadership.
Even before the first or revolutionary stage began, Marx and Engels noted that the
modern society” (Giddens, 1971, p. 23). There has to be an enemy in which the revolution can
focus their energy; in addition, a capitalist society provides a good socio-economic framework in
which to evolve from and eventually take over. As Feuer stated in the introduction to Basic
With an enemy in mind, the proletariat being led by the party initiates the societal revolution. This
revolution initially converts private property and bourgeoisie power to public property and power.
The goal is to separate capital from production, freeing the individual that makes up the ‘modern’
proletariat. (Marx & Engels, 1959, p 111) The primary focus in regards to Marx’s revolution is
the elimination of capital. Capital serves as the foundation of the capitalist economy and it is
essential for the revolution to eliminate it in order for the bourgeoisie economy to collapse.
(Giddens, 1971, p. 34) Since capital is necessary in material and intellectual production, it makes
the two dependent upon capital. Thereby, they are also targets of the revolution. (Giddens, 1971,
p. 41)
In addition to capital, religion becomes another primary target of the revolution. The goal
here is to remove the false and misleading religious concept of happiness; this in turn will provide
the proletariat an opportunity of ‘real’ happiness. (Giddens, 1971, p. 7) The ultimate goal,
according to Giddens, is to replace religion with humanism, “whereby the love formerly directed
towards God will become focused upon man, leading to a recovery of the unity of mankind, man
for himself” (Giddens, 1971, p. 4). The elimination of religion forces the proletariat to realize the
lie that they are living while destroying moral character of their enemies.
In addition to the two primary targets of capital and religion, there are other targets once
the first two have begun disintegrating. Some of the other targets include: The refusal to adhere to
laws created using a capitalistic ethos, the elimination of loyalty oaths, the destruction of
competing political parties, gaining control of all media sources, elimination of home schooling,
14
disdain and resist anything that prevented the individual from growing intellectually with Marxist
ideology, etc. The revolution would become a holistic social change event; furthermore, “modern
socialism is nothing but the reflex in thought of this conflict in fact; its ideal reflection in the
minds, first, of the last directly suffering under it, the working class” (Marx & Engels, 1959, p
91). The revolution is the beginning of all that the individual would ever need to know.
The second phase in an individual’s metamorphous comes after socialism’s victory over
the bourgeois. As the metamorphosis unfolds, the individual becomes a part of society. The
metamorphosis becomes complete when the individual loses his or her identity. Communism,
Socialism, and Marxism will liberate all people to enjoy the fruits of society as long as the
individual “does not subjugate the labor of others” in the process. (Marx & Engels, 1959, p 23) A
period of enlightenment envelops the people since Marx “assumed that the proletariat would be
liberal, friendly to learning, and truly the inheritors of science and art. The middle classes had
produced a renaissance in thought and feeling, and Marx was confident that the working class
would do likewise” (Marx & Engels, 1959, p.xiv). Since all work is equal, then all personal choice
in life is immaterial only as long as they serve the party. To be an individual in a Marxist, Socialist,
and Communist system runs contrary to the party's wishes. A single voice must be acknowledged
through various regional party levels before it is heard. The individual’s primary and foremost
duty is to serve the party. The party information outlets dictate the ingrained morality, sacrifices
are necessary in order to preserve the revolution, the state, and more importantly, the party. “…
To all these socialism is the expression of absolute truth, reason, and justice, and had only to be
discovered to conquer all the world, by virtue of its own power” (Marx & Engels, 1959, p 81).
Marx’s thought process in the previous passage appears to be built upon the antiquated
15
philosophies of imperialism, where the absolute truth is actually the stagnation of thought and the
These two phases, the revolutionary and the obedient worker, define the process of how
the individual becomes a productive member of the Marxist social economic system that all other
central planning systems mimic to one degree or another. To be free and create social change in a
Marxist-like system, the main ingredient of capitalism must be present. From that point, class envy
and misinformation sow the seeds of revolution. Eventually, it takes the oppressed worker in the
capitalist system and turns him or her into a revolutionary partisan. Once the revolution is
complete, the revolutionary icon of the struggle goes home to be a worker where they must not
be able to take advantage of the labor’s of others while working for either the state or the party.
Weber answered how the individual was to become a productive member of a capitalist
social economic system with religious and responsible leadership beliefs. Weber and many other
authors were curious about the unique dichotomy in which Western Judeo-Christian religions
spawned a work ethic - that if carried out in the correct manner and became profitable - could be
viewed as encouraging sinfulness. (Weber, 1958, p. 63) It was at this point Weber injected
concepts into his text that guided the businessperson into becoming a responsible leader.
“Nevertheless, we provisionally use the expression spirit of (modern) capitalism to describe that
attitude which seeks profit rationally and systematically in the manner” (Weber, 1958, p. 64). A
good leader that gathers capital through spiritual guidance formed the much-hated bourgeoisie as
defined by Marx. In turn, this made them the primary targets of the Marxist revolution.
The spiritual guidance came in many forms according to Weber; working hard was
equivalent to cold showers and a healthy diet in order to avoid sins of the flesh. (1958, p. 158)
Weber continued this line of reasoning, which has evolved primarily through the Protestant
16
religious ranks, when he stated that not working hard in your calling was sinful and the penalty for
this sin was not eating. (1958, p. 159) Even more so, to be a devout follower of the faith, an
individual must try to take advantage of the opportunities presented to him or her by the divine
will of God. If they choose not to then they deny the will of God. (Weber, 1958, p. 162) Giddens
noted that Protestants developed a much more rigorous brand of discipline than the Catholics,
after the onset of capitalism. (1971, p. 125) Despite the reality, that “Protestantism broke with the
monastic ideal of Catholicism”, this monastic idea was a concept that Protestants did not accept
(Giddens, 1971, p. 131). In some regards, capitalism was an unintended consequence of those
trying to be productive in the eyes of God. Furthermore, if an individual was able to gain more
capital than the next, it was considered “Divine Providence”. (Weber, 1958, p. 177) The religious
acceptance of working towards a calling allowed individuals the opportunity to excel due to a
God given skill, knowledge, system, etc. The assumed expectation was that if they did not
succeed they were not trying. Rightly or wrongly, this allowed the individual to tap into their
If it is okay to gather as much capital as possible, where does the individual draw the line
at in order to remain pure in the eyes of God? To start with, the individual must have a calling
since “A man without a calling thus lacks the systematic, methodical character which is, as we
seen, demanded by worldly asceticism” (Weber, 1958, p. 161). Using a calling as a professional
goal, the individual must work in order to maximize his or her professional efficiency, because it
has the potential to “serve the common good, which was identical with the good of the greatest
possible number” of people (Weber, 1958, p. 161). Maximizing resources is a necessary leadership
trait of capitalism that makes it self-sustaining and thereby a key mannerism of capitalism. The
selection process of leaders that demonstrate that trait is done through a system that “educates
17
and selects the economic subjects which it needs through a process of economic survival of the
fittest” (Weber, 1958, p. 55). The controlling mechanism to curb the leader from being predatory
is the leader’s belief in God. The Judeo-Christian moral and ethical ethos guides the leader
through the pitfalls of all the deadly sins in a manner that God would approve (Weber, 1958, p.
176 & 177). If a leader or businessperson treats others unethically, then they are to be shunned
and cast out. The consequences of continued unethical behavior, defined as “acting in a manner
society disapproved, unlawful, not dutiful to the church and the community, or unprofitable”, was
that nations and societies would de-evolve and “continually crying out for government aid”
combination of devotion to the earning of wealth through legitimate economic activity, together
with the avoidance of the use of this income for personal enjoyment” (Giddens, 1971, p. 126). All
of this activity was endorsed and condoned by God since the deadliest of sins was determined to
be inactivity. Consequently, this had been “rooted in a belief in the value of efficient performance
in a chosen vocation as a duty and a virtue” (Giddens, 1971, p. 126). The result was intended to
matter what their vocation may be, especially since the individual was supposed to be a leader in
his or her own personal and family life. Self-leadership has been an essential ingredient of survival
in a capitalistic system.
The individuals involved with Plymouth Plantation had a unique take on the theories and
historical perspectives of Marx, Engels, and Weber. By contract, they were required to start out
as a community that had shared labor outputs that were Marxist in nature. However, this
communal environment caused confusion, low productivity, and varying work expectations. The
18
inability to be efficient in a hostile environment was counterproductive to the group’s survival.
That reality required the leaders of Plymouth to take action and create a free market atmosphere
in order for the community to survive. This next section will take examples as documented by
William Bradford and apply them to the question how did the people of Plymouth become
productive members of each social economic system. It will note the incidents that lead up to the
It was the winter of 1622 and 1623. Mr. Weston and another group of pilgrims and
adventurers had landed in Cape Cod area during the summer 1622. Mr. Weston’s group was
provided with enough provisions to last through the winter. Unfortunately, they squandered the
provisions making them dependent upon the Plymouth colony, passing ships, and any friendly
Native Americans. (Goodwin, 1920, p. 208) In the dead of winter, Weston made several forays to
acquire provisions from the Plymouth colony. The Plymouth colony, having gone through a very
light harvest, offered what provisions they could afford. Prior to June of that year, the Plymouth
colony was already living on half-rations due to a poor harvest the previous year. (Goodwin,
1920, p. 205) The individuals at Plymouth offered Weston and his group beaver pelts to trade
despite their need to use the beaver pelts for much the same reason and there was an actual
concern that other individuals at Plymouth might mutiny if they found out what had happened.
(Bradford, 1908, ¶ 215) Ultimately, Weston became bitter for having to beg for provisions that he
thought were to have been shared. (Bradford, 1908, ¶ 215) After the second year in row of low
harvest yields, the struggling Plymouth colony was not prepared to help any other colonists.
Another instance occurred after new settlers to the Plymouth colony were offloaded. The
new settlers, not having gone through the trials and tribulations of the first year, had a different set
19
of work priorities and became dependent upon the common stores. For example, on Christmas
day a group of new settlers refused to work due to religious reasons, the rest of the colony went
out to work in the fields. Upon returning, the majority of the group that stayed back due to
religious reasons was found frolicking and playing games in the street. This angered those that
worked causing Bradford to castigate those that remained behind. (Bradford & Winslow, 1966, p.
10) Even though this specific issue was never noted to occur again, there was a growing
systematic problem that the colonists could not over come. Individuals who had survived the
previous winters at the Plymouth colony realized they could no longer honor the contract and
Up until 1623, work was segregated and it did not maximize the population to address
seasonal realities that came with collecting resources. Since the colony struggled the first two
years, there were several discussions and meetings about improving corn harvests and better crop
yields in general. A critical decision was made. Instead of waiting until the end of the seven years,
Bradford proportioned out the communal land to individuals for the use of farming as stated in
the original contract. The newly proportioned land required the inheritance clause to be altered as
well. The need to survive overrode any potential inheritance a sibling may get after the contract
expired. This made everyone farmers, since farming was the primary way in which the colony was
going to survive. When families and groups of individuals were forced to farm, it made everyone
very industrious and maximized the potential output of the colony. Women and children were
working in the fields after this decision, because much of their survival was in their own hands and
not dependent on the labor of a lesser amount. (Bradford, 1908, ¶ 216) This fundamental change
20
from a communal concept to a free market concept was very successful “for it made all hands
The success of going from a communal effort to a free market endeavor had Bradford
wondering about the thought process of the ancients. This communal idea, he wrote, “applauded
by some of later times; -that the taking away of propertie, and bringing in communitie into a
commone wealth, would make them happy and florishing; as if they were wiser then God”
(Bradford, 1908, ¶ 217). This was not the case at Plymouth, “For this comunitie (so far as it was)
was found to breed much confusion and discontent, and retard much imployment that would have
been to their benefite and comforte” (Bradford, 1908, ¶ 217). To define labor by sex, age, or any
other means was found to be very disconcerting, because some individuals had talents to do much
more than the specific tasks they were restricted to perform. They often felt offended, as if they
were a slave to the system, disrespected, dependent on the work ethic of others or others less
qualified, and it had the unintended consequence of breaking the will of the community. If
conditions were different, for instance their belief in God and their leadership was less than it was;
chances were the colony would not have survived. (Bradford, 1908, ¶ 217)
The social change that occurred when the pilgrims eventually settled at Plymouth required
a multi-talented industrious individual to fit within the confines of a communal organization often
discussed by Marx and his followers. Due to the struggles with weather, one of the surrounding
Indian tribes, low crop yields, the confusion of work duties and loads, and a host of other issues,
the colony was slightly improving from year to year. With new arrivals, the colony went from
surviving, to the verge of collapse. The communal concept that each individual was required to
adhere to was replaced with one that involved free market capitalistic concepts espoused by
Weber. The social change that occurred when private property was issued out was the critical step
21
in changing a surviving colony into a thriving colony. In order for an individual to become a
productive member in the new Weber like socio-economic system at Plymouth, the individual had
to rely on their God given potential and ability to maximize their labor.
In reviewing the strengths and weaknesses of the previously described Marxist and
Capitalist socio-economic systems as it related to the individual, the experiences of Bradford and
the individuals of Plymouth Plantation will be used to support any or refute any assertions. At
Plymouth there were land owners, laborer, and the labor needed to survive. The labor and the
laborer to Marx were tools to manipulate in order to unite the laborers and push a revolutionary
social agenda. The individual was a resource that needed to be pooled together with other
individuals in order to consolidate and build power. In the most callous of terms, the laborer to
Weber was an individual that could be treated as nothing more than a piece of machinery to
perform labor; however, with opportunity, skill, and hard work the individual could change his
status and serve an integral role in society. The focus of this analysis was not to favor one system
over another; however, it is to note any inconsistencies in regards to the purported systems as it
was compared to a real-life situation. The irony here was that both systems offered its own brand
of redemption. However, at Plymouth, redemption was a luxury of the dead. Nevertheless, this
section will examine the strengths, the weaknesses, and then apply them to the events at
Plymouth.
The best socio-economic axiom that describes Marx’s vision can be found in his Critique
of the Gothe Programme, the slogan was “From each according to his abilities, to each according
to his needs” (Marx, 1970, Part 1, p 5). However, to get to Marx’s axiom, there has to be
expropriating property capital and nationalizing land” (Sayer, 1992, p.112). Sayer’s comment
emphasizes the requirement that capitalism needs to exist before Marxism, Socialism, or
Communism can take over. The theory was that as the more capitalism increased, the more the
separation between the working class and the business owners grew. (Giddens, 1971, p. 11) The
ground in which the revolution was to be grown from was made fertile from this diverse
perspective of class and labor. In quoting Marx, Giddens noted, “‘the worker becomes an ever
cheaper commodity the more goods he creates. The devaluation of the human world increases in
direct relation with the increase in value of the world of things’” (1971, p. 11). With the defeat of
Capitalism, Marxism would return the individual to a naturally creative state while working to
improve the newly formed society. (Giddens, 1971, p. 15) It is here that Sayer notes, “anti-
Marxists are particularly fond of giving enormous prominence to the handful of predictions made
by Marx and Engels. Yet compared to their commitment explanation, Marx and Engels took little
interest in prediction” (Sayer, 1992, p. 130). To Marx and Engels, the eventual role that Marxism,
Socialism, and Communism would play in future events was the natural order of things in human
development.
With deliverance via revolution, it frees the conscience of the worker from the burden of
religion. The focus of this new society would be on humanistic interaction of all people to bring
forth a heaven on earth. “As a secular world religion, Marxism furthermore offered its rewards on
this earth. Other religions had postponed happiness as he get in another realm, but Marxism could
claim to speak for the foreseeable future” (Marx & Engels, 1959, p. xi). As previously noted,
Feuer made the claim that Marxism is the world’s first secular religion with its hierarchy, religious
23
sites, saints, and sinners, but to the worker it offered a path of human enlightenment while
working for the party that had its rewards on earth. (Marx & Engels, 1959, p. x)
With the defeat of religion, the ethics and morality that allowed the development of
capitalism would collapse as well since it would be unfounded without its religious framework. It
was ironic that the followers of Marx, a man that ridiculed ethics in politics, was propped up as a
religious ethical icon of their socio-economic system. “Nevertheless, despite his contemptuous
rejection of ethical terms, Marx stands out as among the imposing ethical personalities of modern
times” (Marx & Engels, 1959, p. x). This absence of ethics would be replaced with the humanistic
need and laws based on a Marxist society handed down from the core of the party. In the end, the
goal of Marxism as it relates to the individual was to stop the exploitation and parasitism of the
class system by eliminating anything that was spawned by or was corrupted by a capitalist system.
The weaknesses of Marxism are many and most emanate from some of its core beliefs.
never-ending class struggle and the consolidation of power. It is a belief that always searches for
the Demon within us all while claiming and demanding love and adoration. The consolidation of
power lies within the iron fist grasp of the ever-knowing, ever-caring intellectual. “Marxism,
which declared itself the harbinger of a new international order has, in partial fulfillment of its
prophecy, polarized the nations into power blocs” (Marx & Engels, 1959, p. ix). Some may say it
also brought the death of millions of human beings as well. Despite being the first secular religion,
the truth of Marxism according to Marx is that “it also offered the pains and sorrows of
asceticism” (Marx & Engels, 1959, p. xi). In reality, Marx has offered a struggle against one
taskmaster only to be replaced with another taskmaster that is intended to be kinder, gentler,
According to Sayer (1992), classes as they were before the revolution would not immediately
disappear and when they did, they would actually reform in response to the edicts of the state and
the party. The classes would reappear in a different manner because of regulations and controlling
entities. Instead of capital, information will be the common commodity. In regards to ethics and
the controlling of information, as previously noted, Marx despised ethics requiring all the ethical
notions of the previous system to be discarded in lieu of historical necessity. However, as Feuer
noted in the introduction to Basic Writings on Politics and Philosophy, Marx’s “Soviet adherents
have used his doctrine of historical necessity to justify an era of repression and denial of human
rights” (Marx & Engels, 1959, p. ix). In a system where information becomes critical, the factual
references to the past will become tainted. The distortion of history becomes another casualty of
the revolution, since as Giddens suggested (1971), that socialism was about forgetting the past
and looking towards the future. Conversely, Hayek (2007) would argue against ignoring the past
saying that the path to Marxism, Socialism, and Communism has been tried before with disastrous
Totalitarianism (Hayek, 2007, p.67). One final note, at one point Marx tried to calculate the
capital transformation process in volume 3 of Capital. The intention was to mathematically explain
the process; unfortunately, Marx reached a roadblock and his mathematical expressions were
meaningless since they were dealing “with a hypothetical close systems at a high level of
abstraction…” (Sayer, 1992, p. 190). The great irony, with Marx’s failure to use mathematical
logic to explain a critical aspect of his theories, he had to fall back on what the other religions had
to use to promote his interpretation of history and a never-ending class struggle looking for world
two issues that required the leaders of the plantation to incorporate social change. This social
change took the plantation from a Marxist-like society to a more open free market society. One
thing to note before going into detail about the issues, in defense of Marx, a majority of the
planters were self-sufficient industrious individuals who were accustomed to multi-tasking, which
was essential to survival. This could have lead to some of the confusion. Even though multi-
tasking can be viewed as an exploitation of labor, it would have been unwise to take a group of
individuals schooled in one type of socio-economic system, change their expectations, and then
drop them into a life or death situation. With the being said, history is repeating itself in regards to
In adding to the confusion, one of the main issues was the prearranged divisions within
labor that limited efficiency and potential. The fourth clause of the contract required individuals to
take up specific duties in the community, as noted by William Bradford, the clause limited the
individual’s potential and the group’s efficiency. When the individual had completed their required
tasks for the day or week, they were not required to perform other tasks despite having the ability
or the potential to do more. According to Bradford, there was attrition due to death and sickness.
Those that were capable to do more were forced to ignore the loss of production caused by death
or illness since the new task would lie outside of their division of labor. The idea of equal pay for
equal work was counter productive to the plantation’s survival since it emphasized equal
inefficiency. Why work more than someone else when you were being paid the same? The next
issue builds upon Marx’s premise that capitalism or a wealth creation structure was needed before
Marxism can be implemented. Marxism was never intended to be anything more than a low or no
growth society due to bureaucratic control that strangles productivity and potential. This fact was
26
made clear since Marx “does not subjugate the labor of others”. (Marx & Engels, 1959, p 23)
What the planters and adventurers eventually realized, “life is a gift not a given” (author
unknown). Everyday the people of Plymouth had to get up and survive; it was simple to write in
the contract that all of an individual’s needs would be in a common store. However, maintaining
inventory in the common store proved to be difficult for various reasons. As a result, the
inventory in the common store became depleted. This problem was exacerbated when another
plantation assumed they would have availability of Plymouth’s common store. The concept of all
of Plymouth’s needs being available in a common store was erroneous to the people of Plymouth.
When reviewing the strengths and weaknesses of Weber’s capitalist theories, the reader
was left with a sense of cautious optimism. The optimism comes from Weber’s use of the word
spirit in the title of the book, the spirit was as much about working and performing in society with
a self-driven purpose as it did with the religious connotations. On the other hand, caution comes
from Weber’s concern about the increase in capitalism and its potential negative side effects. The
next paragraphs will review these strengths and weaknesses; in addition, it will compare them
While Marx endorsed a system that placed the individual second while proclaiming its
strength was found in the community, Weber believed the strength of the system was with a group
of individuals united in a common cause. Weber described the Protestants as people “who had
grown up in the hard school of life, calculating and daring at the same time, above all temperate
and reliable, shrewd and completely devoted to their business, with strictly bourgeois opinions and
principles” (Weber, 1958, p. 69). It was believed that being in a class was a temporary condition
when an individual dedicated him or herself to their calling. With an inalienable right to pursue
the calling, the only boundaries imposed upon the individual were those bestowed by the church
27
and the society in which they lived. This unbridled pursuit that had “the highest ethical
appreciation of the sober, middle-class, self-made [person]” unleashed a vastly superior potential
in everyone while in the pursuit of efficiency (Weber, 1958, p. 163). Even though low wages was
permissible by the church as efficiency increased, the reality was such that a capitalist system
discouraged low wages because skilled labor could find work elsewhere. (Weber, 1958, p. 61) A
society can be created when the potential of individuals was harnessed thereby creating capital
and or an increased efficiency. (Weber, 1958, p. 53) “What was condemned as covetousness [by
the church], was the pursuit of riches for their own sake” (Weber, 1958, p. 172). This ascetic
belief engrained by the church into its followers had two affects that were utilitarian in nature to
promote a more efficient societal growth. The first affect was that resources were not squandered
on luxury items. However, the use of wealth to promote efficiency or well-being within the town
or society was highly encouraged. (Weber, 1958, p. 170-171) As a matter of their perception,
“Labour in the service of rational organization for the provision of humanity with material goods
has without doubt always appeared to representatives of the capitalistic spirit as one of the most
important purposes of their lifework” (Weber, 1958, p. 75-76). The potential energy unleashed on
society took a majority of the individuals from the decrepit conditions of the feudal system to
productive members and thereby increasing the standard of living for all individuals, not just the
bourgeois.
Like Marxism, free market and capitalism does have its weaknesses. The focus in this
section will be on the role of religion and how the individual was reduced to nothing more than a
machine. One of the main points brought out by Weber was the role of religion in curbing what
Marx’s would call the predatory nature of capitalism. Weber himself laments that the moral and
ethical barriers would erode as capitalism became more successful. (1958, p. 175) As evidence to
28
this fact, Weber noted, “the people filled with the spirit of capitalism to-day tend to be indifferent,
if not hostile to the church” (Weber, 1958, p. 70). The reason for this hostility was that the church
had become as intrusive, rightly or wrongly, in the economic affairs of business people just as
government had been doing. (Weber, 1958, p. 72) The responses ranged anywhere from
indifference to open hostility. This, in theory, opened the door for individual business people to
take advantage of situations for the sake of profit only and allowing them to purchase luxurious
items that were once forbidden. The balanced dichotomy between working in the duty of God and
sinful acts against the church and society were now tilted to one side. “The pursuit of wealth,
stripped of its religious and ethical meaning, tends to become associated with purely mundane
passions, which often actually give it the character of sport” (Weber, 1958, p. 72). The United
States was given as example where the calling was reduce to nothing but a sport.
As noted, the individual working to aspire to be more, if not treated well was treated with
the indifference or, worse, as a piece of machinery (Weber, 1958, p. 51). When coupled with
potential of “absolute and conscious ruthlessness in acquisition, [this] has often stood in the closet
connection with the strictest conformity to tradition” (Weber, 1958, p. 58). This applied to both
religious and non-religious business situations where the freedom offered was nothing more than
illusion because the worker could not generate enough wealth to improve their station in life.
(Giddens, 1971, p. 123) Regardless of what the individual worker tried to do while working for
low wages, the individual would never be more than an indentured servant on a tether. When new
markets opened up, the available resources could become a battleground for the unscrupulous
leaving the local inhabitants on the outside looking in as their resources were being plundered.
These were the concerns of Weber as capitalism and an increase in wealth potential became reality
that transpired at Plymouth, the allure of freedom that brought most of the immigrants to
Plymouth had slowly changed to a life and death struggle. The dire situation required fundamental
and dramatic change since the contracted socialist system collapsed because it could not sustain
any substantial growth over time. Plymouth adapted a free market system that would be more in
line with Weber’s vision. “The spirit of capitalism, in the sense in which we are using the term, had
to fight its way to supremacy against the whole world of hostile forces” (Weber, 1958, p. 56).
Capitalism as a system unleashed the potential of all individuals in a society, thereby increasing
Plymouth’s chances of survival. “A society can be created when the potential of individuals was
harnessed thereby creating capital and or an increased efficiency” (Weber, 1958, p. 53). Did an
American Indian tribe play a role in the survival of Plymouth as portrayed in modern history
books? Yes, they did, however, their support was limited because they had to survive themselves
while fighting off other aggressive tribes. At times, the friendly Indian tribes were dependent upon
the Plantation for protection. The real social economic change that allowed the Pilgrims to survive
was one that took Plymouth from Marx’s point of view to Weber’s while turning the plantation
In conclusion, the individual’s role from a personal and a systematic standpoint in Marx’s
and Weber’s socio-economic systems were both wrought with risk and reward. With Marx, the
risk was a systematic approach where the individual was expected to make sacrifices for the
greater good of the revolution that would then launch a system of theoretical equality. The reward
was a utopian theory of societal equality. Unfortunately, this vision of equality was clouded over
by the reality that it still would have political intellectual class at the party level determining the
direction of the masses. The ultimate failure in the system became evident in Marx not being able
30
to mathematically demonstrate the capital conversion from a Capitalist society to a Communist,
Marxist, and Socialist society. In addition, Marx knew that socialism was not a capital creation
process since his theory of socio-economic evolution had Socialism following Capitalism. This
also became evident at the Plymouth Plantation where a socialistic concept sowed inefficiencies in
labor that almost reaped destruction for the plantation if not for a bold change. Weber had a
different take; his system was based on individual risk and responsibility where the system was
controlled only by laws, societal social moral norms, and religious belief and work ethic. The
individual had the responsibility to make his or her life productive while in search of a calling. The
reward was not riches; it was serving a purpose and working to achieve a higher state of
understanding while pursuing a calling. The capital gathered during the pursuit was a tool to
achieve further understanding and pursue even larger dreams. Like Marxism, it had its drawbacks,
one of which was Weber’s fear of a capitalist society turning into a godless predatory society
where the restraints imposed by social moral norms and religion were lifted under the guise that
laws could be created to replace them. If left unattended from a moral and ethical standpoint, it
would breed as many tails of sorrow as there were success stories. Despite the negatives, the
potential for growth would be unmatched by any other socio-economic system as the Plymouth
Annotated Bibliography
availability to low income families that have gifted children. Ambrose compared diverse socio-
economic theories of Milton Friedman and John Galbraith in order to specify why social
stratification occurs and why there should be more government intervention in bridging the
economic gaps. Ambrose noted another issue, how does an agency define who was or was not
eligible; this was intended to include “Giftedness, Intelligence, Talent, and Merit” (Ambrose,
2002, p. 176).
Overall, the article was created to promote awareness and activism in regards to helping
gifted disadvantaged children. However, Ambrose did not look into existing systems, such as a
voucher system that allowed disadvantage children to go to better schools that helped encourage
intellectual growth. Ironically, Ambrose thought more government involvement was needed when
recently, it has been the government that has shut the door on voucher and charter school systems
forcing disadvantaged children back to their typically decrepit, inner city school where the
The value this article offered was insight into the dichotomy that has been pervasive in the
educational system for sometime. Activists want more intervention by the government, when it
has been the government knocking down bridges that have been built to span the socio-economic
gaps. The article appears to want a Marxist-style governmental intervention by having all children
32
being educated by the state. However, it did include some individualistic concepts similar to the
theories of Weber. If an underprivileged student did qualify, they could receive opportunities to
better schools that are more suited to their ability and potential. Unfortunately, this will end up
making those disadvantaged children a hotly debated political issue for generations if an
alternative does not come from the private sector. The political point of contention will be the
criteria used in the selection process on who is allowed to apply for this program.
Andolšek, D. & Štebe, J. (2004) Multinational Perspectives on Work Values and Commitment.
International Journal of Cross Cultural Management, 4(2), 181–209.
This interesting quantitative article looked at values and the level of commitment of
workers from the countries of East Germany, Japan, Slovenia, the United Kingdom, the United
States of America, and West Germany. The paper first defined commitment in the context of an
types of commitment were used, “affective (AC) and continuance (CC)” commitment (Andolšek
& Štebe, 2004, p. 182). The conclusion was that the USA ranked the highest in AC while Japan
ranked the highest in CC, while all of the countries noted developed predictors that explained
The study was interesting since the cross sections of countries sampled included both
individualistic and collectivist countries. In some regards, the study mentioned that struggling
economies or economies in transition often left people insecure and less committed to their
employment (Andolšek & Štebe, 2004, p. 203). However, it was also discussed that efficiency or
best work was something in which collectivist countries scored higher. This result was very
surprising in many ways since communist countries were never known for their efficiency, while
Japan and the USA, who were known for efficiency, were rated lowest. Two things that were not
33
in the study, but which should have been noted: 1) upward mobility and 2) unemployment rate of
the sampled areas. Both of these could have skewed the results one way or another.
Since the exploitation of labor was a primary part of Marx’s theories, the value of this
article suggested that in order for the transition to socialism to begin, a wedge must be driven in
between management and the workforce so as to lower the AC scores in individualistic countries.
In lessoning the commitment and increasing the insecurity, the result would be the increased
possibility of a class warfare struggle. This approach would distort the Marxist reasoning for a
revolution. However, if the end justifies the means, would this really stop anyone from taking
In this qualitative study, the author examined the potential of democratic socialism that
appears to have germinated in China. The study examines the Chinese version of democratic
socialism by asking whether it is legitimate and sustainable. The author’s approach to answering
the two questions used John Rawls’ concept the “Law of the Peoples” as quoted on page 520.
The “Law of the Peoples” is an international perspective on social justice in which it is acceptable
to have international laws overruling any national or state laws. This eventually led Angle to
incorporate a “global philosophy” in his conclusion whereby a decent democratic centralism can
be the prerequisite to liberal democracy. (2005, p.539) In the end, China would be more
politically correct than the hard line they typically take with their people and other countries.
The author does concede that the Chinese regime has been brutal over the years.
Consequently, change would require support from the international community and any change
would be slow in coming. Angle’s article appeared to be based exclusively on theory while
disregarding evidence that decent democratic centralism was equivalent to a benevolent dictator
34
giving away token freedoms to appease the people. In addition, the concept of being ‘decent’ can
be viewed in many different ways allowing it to have subjective connotations. There would be the
presumed arrogance in claiming that one country was decent without some type of empirical
criteria. Rawls’ foreign policy concepts do not free anyone if they require “well-ordered people”
The value that this piece offers was that a class struggle or revolution was just an illusion
because in the end Angle and Rawls want to create system made up with “decent hierarchical
people” (Angle, 2005, p. 520). This hierarchy supports Sayer’s claim that class systems never go
away, they just reshape themselves in to the needs of the present. Angle made an eye awakening
point when he linked China’s constitution to Lenin and then subsequently linking it to Marx and
Engels. (2005, p. 525) Whether Angle realized this or not, he used Russia and China as an
example of countries that were built upon the socio-economic belief of democratic centralism, the
same two countries which have been the most brutal towards its own people. What the author
does not address sufficiently was the balance of power between the people and the government.
If balance is not achieved, then the decent society is nothing but an illusion controlled by an iron
This qualitative study looked at the transitional affects of going from a centrally planned
economy to a free market economy on 260 engineers from four large Russian corporations. The
study was based on the Meaning of Work (MOW) questionnaire that had “six valued work
outcome dimensions” (Ardichvili, 2005, p.105). The study also looked at the potential differences
between respondents from Moscow and Vladimir. The study concluded that the family came first
35
with work being second. Family was the only category that Vladimir finished higher than
Moscow. Every other category, Moscow scored higher. In regards to work, the reason some of
the engineers enjoyed work was the ability to network, while others thought work was satisfying
and interesting. There was little difference between the respondents from the national capital
(Moscow) and a rural city (Vladimir) located a 179 kilometers from Moscow.
The article was a condensed version of the actual study; additionally, the study admittedly
focused on one professional trade. Consequently, the study’s result could have been skewed by
the fact that engineers may have had a degree of freedom not found in the common workforce.
One other critical point to note, the focus of the study was to be on the transitional affects of
switching from communism to a free market system. It appeared to be more concerned with
current mindset of Russian engineers. Furthermore, three of six hypotheses (H3, H5, & H6)
assumed too much without some type of study to indicate the engineer’s prior work-related
beliefs during the years of communism. The previous point could have been a victim of the article
being condensed.
Interestingly, the study highlighted some of the differences between the classical Marxist
and the communistic society that dominated the Russian people for several decades. The family
and social relationships scored the highest. After capital and religion, the breakdown of the family
unit was a Marxist objective. Social relationships may have been the result of pent up energy
finally being released after years of oppression. Another interesting fact was that the community
and religion scored the lowest in that order. Much like social relationship, this could be the result
of the negativity that emanated from the Russian government through the community to the
individual. More specifically, religion was one of the primary targets of the Marxist secular
revolution so it was not surprising that it scored the lowest in both cities.
36
Ardichvili, A. & Gasparishvili, A. (2003). Russian and Georgian Entrepreneurs and Non-
Entrepreneurs: A Study of Value Differences. Organization Studies; 24; 29-46.
The authors of this quantitative study used “Hofstede’s work-related cultural values
framework” to evaluate the similarities and differences between studies conducted on Russia and
Georgia over a span of approximately 10 plus years (Ardichvili & Gasparishvili, 2003, p. 30).
The Hofstede method was used because earlier studies had used it to compare the two countries.
The Hofstede method looks at Power Distance Indicators (PDI), Individualism (IND),
Masculinity (MAS), Uncertainty Avoidance (UAI), and Long-Term Orientation (LTO). The study
had three hypotheses that looked at all five Hofstede cultural values in different ways: the first
tested to see if there were differences between the two countries. The second tested to see if
entrepreneurs were different from managers and employees in both countries. The third tested was
to see if entrepreneurs were higher than non-entrepreneurs on four of the five indicators with a
UAI expectation being lower. (Ardichvili & Gasparishvili, 2003, p. 34-35) The study produced
mixed results with some being “counterintuitive” in two of the five cultural values while some of
the results actually contradicted earlier studies (Ardichvili & Gasparishvili, 2003, p. 39).
With the mixed results of the study, the first question that comes to mind concerns the
validity of the Hofstede method being used to track cultural differences over a prolong time span.
The authors of the article actually questioned several different things in regards to the outcome.
Two of the concerns were the years in which the study was conducted and sample bias. This could
suggest that the Hofstede method has an emotion-based element that could skew the results
within the current study as well as over time. Another issue that the study did not address was the
impact of technology on strong secular societies, a blurring of societal norms could be occurring
37
over time because of the Internet. Consequently, the results of the five work-related cultural
values were mimicking populous trends not depicting the individual’s personal value system.
Unfortunately, the article has limited value despite the potential it offered to the discussion
in comparing Marxism and Capitalism. It is regrettable that the study did not dig deeper into the
fundamental core beliefs of the individuals being tested since this would have increased the
probability of evaluating generational belief systems while excluding populous bias. One final
note, there appears to be bias in some articles about “Western [socio-economic] theories [being]
grounded in Protestant work ethic” (Ardichvili & Gasparishvili, 2003, p. 30). This final note will
Cavalcanti, T., Parente, S., & Zhao, R. (2007). Religion in macroeconomics: a quantitative
analysis of Weber’s thesis. Economic Theory 32, 105-123.
This quantitative study goes out to answer a question posed by Weber himself, what are
the quantitative results of the Calvinistic work ethic on societies and the world? (Cavalcanti et al,
2007, p. 106) The authors of this paper took Weber’s implied question one-step farther and
compared the differences between Protestants and Catholics. Despite having similar religious
roots, the main difference between the two religions was an understanding of a calling and using a
utilitarian systematic approach while working towards a calling. The paper establishes several
demographics, profit and utility maximization, and competiveness in it various forms. The results
of the study were inconclusive since it could only explain differences between northern and
southern Europe, but it could not explain differences between Europe and Latin America.
the spread of Capitalism. Religion was only one factor in allowing an individual to reach their
God-given potential. The current socio-economic governmental policies and corruption play a
large role in how well the individual was allowed to maximize his or her potential. For example,
F.A. Hayek would note that evolution of European-style socialism played a significant role in
England’s decreasing and then stagnating economic growth rate in the output per capita during
the mid to late 1900’s. In addition, totalitarianism, fascism and socialism crept into countries like
Greece, Italy, and Spain slowing their progress. Finally, most countries in Latin American have yet
to establish a consistent culture where freedom in search of a calling was not hindered by
The article offered an explanation on why a capitalism system does not automatically
transcend systematic understanding of its fundamentals to other religion and cultures. The value
that this article offered was in the reality that one religious belief alone does not spread capitalism
more effectively than another does. Granted, Catholics were slow in adapting free market
concepts as the study did indicate; however, the type of government played a significant role on
how well an individual was allowed to maximize their talents. For example, at the outset of the
Plymouth colony, the Protestants were contractually not allowed to maximize their opportunity or
provide incentive to do more than they were required to do. It was only after numerous hardships
did the leadership of the Plymouth colony provided the free market atmosphere for an individual
to truly bloom.
Jackson, K. T. (2006). Breaking Down the Barriers: Bringing Initiatives and Reality into Business
Ethics Education. Journal of Management Education, 30, 65-89.
39
The qualitative study offered recommendations on how ethics can be incorporated into
day-to-day business activities. The study suggested that the business people of tomorrow “must
follow social mandates”, be sensitive towards legalized ethical standards that come as a result of
corruption cases, “integrating ethics into all facets of business”, and balance the cultural ethical
inconsistencies that come about due to globalism (Jackson, 2006, p. 66). Jackson concluded that
business educational courses should take a four-step approach that elevates the importance of
reputational capital, have course tools that develop ethical theory and critical thinking, encourage
inter-business disciplinary ethics courses, and elevate the abilities of the teacher in order to teach
ethics correctly.
A business or culture mirrors the ethics and morality of its leaders and more specifically its
political leaders. The study was trying to address a symptom of a much larger issue that occurs
with the policy makers in Washington D.C. and other international governmental organizations.
One of the first things the article mentioned was that an individual or business must follow social
mandates; however, what if the social mandates were wrong? For example, the United States
Congress, Fannie Mae, and Freddie Mac forced mortgage companies to give out subprime loans
in order to offer low-income families an opportunity to own a home. When the economy faltered
and banks were forced to foreclose on loans, the banks bore all of the blame for corrupt business
practices such as predatory lending. This article demanded that the businessperson be ethical;
however, to be ethical would require them not to give out the loan in the first place. This would
One of Weber’s main concerns as Capitalism progressed was that religion and its moral
and ethical ethos would decrease. The intent of this paper was to reinstall ethics into a majority of
the business community that had long ago given up religious ethics and morality. Despite the
40
criticisms offered in the previous paragraph, the primary goal of the paper was to eliminate or
reduce the “distant, even contradictory, relationship [that] exists between economics and ethics”
(Jackson, 2006, p. 66). The pursuit of this goal should not be cast away, but elevated to where the
root cause for most corruption lies and then cascaded down to businesses and schools. The first
spot for the development of ethics should start with public administration and political science
Kets de Vries, M. (2001). The anarchist within: Clinical reflections on Russian character and
leadership style. Human Relations, 54; 585-627.
This qualitative study reviewed the Russian psyche as it had been shaped from the days
when the czar’s were in control. The author’s descriptions of the Russian character give the
reader an impression that the people of Russia suffer from a split personality disorder. For
instance, the author quoted Nikolai Nekrasov when he wrote, “Wretched and abundant,
Oppressed and powerful, Weak and mighty, Mother Russia” (Kets de Vries, 2001, p. 586)! This
quote accurately captured how the author described the Russian people. Most of the article
evaluated the Russian character based on three clinical psychoanalytic paradigms. The paradigms
were 1) “A rationale lies behind every form of irrationality”, 2) “much of the people’s motivation
is unconscious”, and 3) “our behavior is very much a product of previously learned behavior
patterns” (Kets de Vries, 2001, p. 587). The article paints the Russian people as individuals that
The article was informative and brought to light numerous quirks within the Russian
people, whom for the most part were considered both oppressed and creative individuals. Overall,
the article tried to complement the Russian people on what they have endured and how they have
adapted to horrid conditions that existed from the days of Czars. Unfortunately, for the Russian
41
people, the conditions were made worse under Stalin and by the great purges, which ultimately
led them to their current purgatory of democratic centralism. One thing that made this article
unique was its dependence on Russian literature to help build a case in regards to the three
This article was valuable, because it provided proof that corruption and abuse did creep
into the utopian ideology of Marx that formed the communist dogma, which in turn dominated the
Russian people for decades. It brought out the reoccurring Marxist concept of “suffering is a
virtue” (Kets de Vries, 2001, p. 594). In addition, it noted the role of socialized education system
that supplanted the parent’s role of being the moral arbiter and teacher. Another item of
importance was democratic centralism, “For many party officials, however, democratic centralism
was nothing more than a slogan used to suppress disagreement and genuinely free discussion”
(Kets de Vries, 2001, p. 618). Finally, since Russians were subjected to a secular religion, that has
since been discredited, they have been without a moral compass since the early 1990’s which has
Novak, M. (2005). Max Weber Goes Global. First Things: A Monthly Journal of Religion &
Public Life, 152, 26-29. EBSCOhost database.
The focus of this article was not to criticize Weber, but it offered an expanded view of
Weber’s theories to include other religions that provided momentum to the global capitalist
movement. Novak quoted a former Marxist, Jagdish Bhagwati, using his statistics to prove his
point concerning the power of capitalism, “poverty rates in China, which were 28% in 1978 that
dropped to 9% in 1998”; in addition, “in India poverty rates were 51% in 1977-78 and the fell to
42
26 percent in 1999-2000” (Novak, 2005, ¶ 22). According to Novak, Weber was right on one
very important and critical point. Success was a conscious choice. Success was dependent upon
the individual’s level of desire to improve his or her current condition while practicing sound
economic principles. Furthermore, poverty and the inability to better oneself was a choice as well.
The article noted the contributions of other religions but focused most of its energy on
Franciscans. Novak mentioned that Weber missed the point about Catholicism since he only
Capitalism to countries similar to Japan that have become economic powerhouses was not
predicated on a religious belief system, which proved Novak’s main point. There must be
something natural about capitalism that it can transcend various religions except for the secular
religions. In the secular religions, the power of the individual has been either suppressed forcing
The importance of this article was that it did highlight Weber’s main concern about
Capitalism gaining momentum to the point where it became a soulless entity devouring the weak.
However, Novak offered a different alternate ending to Weber’s soulless quagmire. (1958) Novak
quoted Abraham Lincoln in offering a prediction as to what will happen if capitalism where to
continue to grow, “most favorable – almost necessary – to the emancipation of thought, and the
consequent advancement of civilization” (2005, ¶ 21). The problem with Lincoln’s vision was that
those that ultimately benefited from the socio-economic prosperity would openly undermine and
Bradford was correct when he wrote about individuals foolishly thinking they were smarter than
In this quantitative study, the authors tested four hypotheses that looked at cultural
socialization and its impact on level of job related involvement in the United States (US), Japan,
and Hungry. The first hypothesis tested worker empowerment programs to improve quality,
operational effectiveness, and satisfaction against highly repetitive, low-input operations to see if
certain predictors would be affected positively or negatively. In all three countries, worker
empowerment programs scored the highest. The second hypothesis compared worker
empowerment programs against worker entitlement value systems (trade unions). Again, all the
countries score positively; the results can be summed up in the question from the survey, “Every
person in our society should be entitled to interesting and meaningful work” (Petersen & Ruiz-
Quintanilla, 2003, p. 209). The third tested whether the worker empowerment programs would be
“stronger in the US than in Japan or Hungry” (Petersen & Ruiz-Quintanilla, 2003, p. 196). The
results for this hypothesis were mixed with the US scoring lower in some of the predictors than
Japan and Hungary. Finally, the fourth hypothesis reviewed the results of the second hypothesis,
because of worker entitlement value systems; the United States was expected to rank lowest of
the two countries noted. The results were mixed for the criteria noted in this portion of the study.
The study did a poor job of laying out the hypotheses in relation to the results generated
from the questionnaire. Some of this was the result of the authors using Measure of Worker
(MOW) predictors and criteria that incorporated cognitive evaluation theory (CET) and job
characteristics theory (JCT) to determine intrinsic work motivation. The authors noted several
limitations in the conclusion portion of the study. Most notably the authors wrote that some of
the results were skewed because “… our measure was originally designed from a different
44
theoretical perspective” (Petersen & Ruiz-Quintanilla, 2003, p. 211). Another important issue
occurred when misunderstandings or false expectations arose between the actual designed intent
of some of the study’s questions and the local cultural interpretations of those same questions.
The unfortunate part about this study, if anyone walked up to an individual working
anywhere in the United States and asked them if they were under paid, there would be a high
probability that the answer would be yes. In regards to worker empowerment programs, they
have been a part of the business lexicon for some time since the quality revolution in the mid-
1980s. However, how well companies implement those programs has varied. One of the best
programs came from Japan, and it was named the Toyota Production System. Through these
programs, an individual could discover what Weber would describe as a calling. The most
disturbing part from this study had to do with worker entitlement value systems. It implied that
unions lead to higher intrinsic work motivation. Typically, productivity flattens out in unionized
Realo, A., Allik, J. and Greenfield, B. (2008). Radius of Trust: Social Capital in Relation to
Familism and Institutional Collectivism. Journal of Cross-Cultural Psychology; 39; 447-
462.
In this quantitative study, the authors decided to test whether strong family ties generated
low levels of social capital; in addition, they investigated whether the family unit had any type of
relationship to social capital. Social capital was defined as a local or regional affiliation to “social
networks and the norms of reciprocity and trustworthiness” (Realo et al, 2008, p. 448). In regards
to trust and collectivism, countries with strong family ties or extended family had low levels of
regional social capital. Meanwhile, countries with institutional collectivism had a high level of
regional social capital. Furthermore, those societies that had a strong family ties often had “a
45
negative predictor of participating in the protection and promotion of human rights, social welfare
One of the main points the study tried to make was regional collectivism and social capital
correlate positively with high gross domestic product (GDP) of a country. The study used Latin
American, African, and some Asian countries as examples of countries with an extended or strong
family unit with low GDP to support its point. In addition, the United States (US) was used as
evidence to support this point. However, during the 1930’s and other periods of extreme
hardship, the US family unit included multiple generations or what has been termed as the
extended family. This was done out of utilitarian need, the prerequisites of social capital were an
expensive luxury. Furthermore, the countries noted had little infrastructure available to allow
individuals in rural areas to network efficiently via the Internet. These individuals were forced to
Like institutional collectivism, the article notes that the family unit was a subset of
collectivism. The family unit was coined as the local form of collectivism. However, the study
seemed to suggest that a strong family unit was a bad thing for society. Marx would appreciate
this study, because he would use it to support his claims about the evils of the family unit and the
need to destroy it. Unfortunately, the authors should have looked at the generational impacts of
poor GDP and the need for families to become more extended. For example, government
instability could cause an individual to invest less in social capital and more in the family unit.
Consequently, the family unit may be the only stable collective unit that any individual might ever
know. Large family units should be seen as a symptom not as a cause for societal degradation.
This qualitative study focused on Weber’s work after he published The Protestant Ethic
and the Spirit of Capitalism in 1904 and any other of his literary works that defended those
assumptions from 1904 to 1909. This study reviewed Weber’s works from 1910 onward that
focused on ancient Judaism as well as other religions. In addition, it broke down the post-1909
works in the following manner using the following section headers. The first section looked at
“the uncompleted major projects”; this included topics such as the economy, society, religions,
sociology of religion, societal orders, and power (Schluchter, 2004, p. 34). The second section
was titled, “Comparison and Developmental History” (Schluchter, 2004, p. 40). It compares
various religious beliefs and their impact on the development of societies throughout the world.
The third section started to focus more on the impacts of Judaism; it was titled, “The Old
Testament as a ‘Crucial Turning Point’ in the Total Cultural History of the Near East and the
West” (Schluchter, 2004, p. 45). Finally, the last section reviewed, “The (mis-) construction of a
Jewish pariah people’s situation from the Persian-Babylonian exile stage up to the fall of the
second Temple” (Schluchter, 2004, p. 48). This in-depth historical piece defines the role Judaism
The study was a detailed piece that centered on historical theory as well as religious beliefs
systems. As noted by Schluchter, “economics and sociology are only able to develop into social
sciences and cultural sciences when they are rooted in a theory of human action which does not
assimilate human creativity to mere utility” (2004, p. 50). Human action correlates to documented
history as noted in religious texts. Consequently, it will be difficult to separate the religious ethical
and moral norms from socio-economic and political biases without recasting an entire nation of
people into something that they were never groomed to be. An example would be a country being
47
founded on Judeo-Christian principles that has been suffering the ongoing systematic process of
having those same principles denounced as being unacceptable by individuals that lack any moral
fortitude while being forced to adhere to an ungrounded secular moral equivalent belief system.
Finally, capitalism and freedom of thought were never intended to be a Protestant-only domain as
many who criticized Weber made his work out to be; they were used an example by Weber.
The value of the article was limited to one critical fact; it “aimed at identifying the
distinctiveness of the European and American modern rationalism and at explaining its emergence,
Schluchter actually discovered that in the absence of an oppressive ruling body, economic
freedom could take root. As previously mentioned, many religions offer a few ingredients to the
simplistic concept that an individual, if left unfettered by religious or secular beliefs, has the most
power in shaping his or her own life and that an overbearing government can only hinder a
society’s progress. As noted by Feuer, secularism and Marxism is just another religion called
humanism.
Tsui, A., Nifadkar, S., and Yi Ou, A. (2007). Cross-National, Cross-Cultural Organizational
Behavior Research: Advances, Gaps, and Recommendations. Journal of Management, 33;
426-478.
This qualitative study was a meta-analysis that compiled 93 individual studies that spanned
ten years. The authors reviewed the key concepts of individualism and collectivism in regards to
two types of studies. Type I studies reviewed culture “as an independent variable” and Type II
studies reviewed culture “as a moderating variable” (Tsui et al, 2007, p. 435). In addition to the
comparison and contrasting of the study results, the author offered seven recommendations for
future studies to assist researchers. In the conclusion, it quickly summed up the key point that
cross-cultural, organizational progress was made during the years of 1996 to 2005; however,
48
there were many opportunities for future improvement. For example, beyond the various Western
theorists, there was little contextual evidence of individualism, collectivism, leadership, and
management. Researchers may want go out and find alternatives that could revolutionize thought
There was a questionable statement found in the study; it stated, “few studies considered
2007, p. 454). If few studies did not look at non-cultural variables, then the conclusion that the
“similarities or differences in organizational behavior are because of culture” (Tsui et al, 2007, p.
454) was a statement of the obvious since culture was the only thing analyzed. Another critical
point was that the authors only focused on organizational behavior research publications and
journals. This excluded key strategy, conceptual, and practical application journals that could have
provided some information to fill in the blanks left by the 93 articles. Overall, the study was
The most significant morsel focused on the topic of ethical orientation and how an
individualistic or a collectivist dominated society (Tsui et al, 2007, p. 435). Those employees and
“willingness to justify ethically suspect behavior, whereas universalism and pecuniary materialism
positively related to it” (Tsui et al, 2007, p. 435). This depicted that people in a collectivist society
could suffer or be misled by a case of groupthink, in which it was easier for individuals to accept
Turner, S. (2007). The Continued Relevance of Weber’s Philosophy of Social Science. Max
Weber Studies, 7(1), 37-60. EBSCOhost database.
49
This paper compares and contrasts the opinions of various modern social science authors
and Max Weber on the topics of rational decision-making. Furthermore, it reviewed Weber’s
intended use of the ‘ideal-types’ concept, cultural social moral norms, group consensus, and
intelligent group action. This article did not directly defend the Spirit of Capitalism; however, it
did defend it indirectly since most of the general criticisms were similar to the Spirit of Capitalism.
Most modern philosophers discredit Weber because of his neo-Kantian beliefs and his outdated
terms used in his writings. However, Turner defends Weber by adding context to the terms and
thereby giving them their modern equivalents. Furthermore, in the defense of Weber, Turner did
not delve into the metaphysical other than an occasional reference to God. The arguments in this
paper focused on rational philosophy and the perceptions that come from the decision-making
process.
In reviewing the article, the author used another modern philosopher, Donald Davidson, as
a way to counter some of the arguments made by those that disagree with Weber. The specific
arguments noted included “action explanation, anomalous monism, and the impossibility of a
‘serious science’ of psychology” (Turner, 2007, p. 37). In doing so, Turner used this
counterargument as proof that Weber’s theories were still relevant. However, as the paper
indicated there were some contextual issues as to the specific meanings of philosophical phrases.
For example, Turner had to redefine the expression “ideal-types”. With that being said, Davidson
did provide an alluring emendation to Weber’s neo-Kantianism ideology that modernized the spirit
of capitalism. An interesting side note came in the section on decision theory; it paralleled some of
As mentioned, Turner broke down Weber’s Protestant Ethic and the Spirit of Capitalism
in a manner that removed religious ideology and reviewed the context of decision-making theory.
50
This allowed Turner to apply logic to Weber’s theories without delving into the metaphysical. It
forces those that have criticized Weber to deal with his logic on the topics of casual explanation,
cultural-social moral norms, group consensus, and intelligent-group action. Consequently, it also
Commentary.
Wang, J. & Wang, G. (2006). Exploring National Human Resource Development: A Case of
China Management Development in a Transitioning Context. Human Resource
Development Review; 5; 176-201.
In this qualitative study, the authors decided to complete a holistic review of the complex
issue of management development (MD) in China when the country itself has been transitioning
from a totalitarian state, based on communism, to a market socialist state where a heavily
restricted, free market now exists. “The study assessed the ‘national, organizational, and
individual’ issues facing human resource managers while using ‘broader social, economic, and
institutional contexts’ ” (Wang & Wang, 2006, p. 176). Not surprisingly, the study revealed that a
holistic approach to MD implementation has been “piecemeal, fragmented, and immature” (Wang
& Wang, 2006, p. 197). The authors suggest that further research needs to be completed in a
manner that does not compare it to true free market concepts; however, the authors suggest that
research should be in a manner as if it were a scientific field experiment where the researchers
The study implores the reader to observe China’s inconsistency in planning, implementing,
and following through on MD process. However, fundamental root cause analysis required the
researcher to ask why. For example, why has MD been treated halfheartedly? To answer this
question would require the researcher to be critical of the Chinese government, its corruption, and
its policies. In a couple of instances, the authors did mention political restrictions as an
51
afterthought. In addition, they suggested that in regards to the individual, “participation in MD
activity may not be necessarily driven by the governmental policies or organizational requirements
but by managers…” (Wang & Wang, 2006, p. 191). In a society that still suffers from numerous
The value of this article was to understand the limitations of change in a controlled,
socialistic environment. Again, the study suggested that the research of MD must be done
holistically; however, it failed to answer the simplest of questions. How can an individual affect
change in a system that instills totalitarian socialistic beliefs, at the earliest ages of childhood,
which may put them at odds with the government? The study does ask and even tries to answer
this question, but it side steps the largest issue that dominates all others. It is a kin to asking an
electrical engineer to solve an electrical problem on a production line when most of the problem
was caused by fluctuations in the incoming plant power that he has no control over.
Yakushko, O. (2007). Career Development Issues in the Former USSR: Implications of Political
Changes for Personal Career Development. Journal of Career Development; 33; 299-315.
In this qualitative study, the author used Bronfenbrenner’s ecological model of career
development to evaluate the status of career development systems in the former Union of Soviet
Socialist Republics (USSR), which is now called Russia. The ecological model required the
author to evaluate career development systems in the following manner: the author reviewed the
“individual system, the microsystem, the mesosystem, the exosystem, and macrosystem”
(Yakushko, 2007, p.300). One of the key points in the study was found in the ‘Mesosystemic
Influences’ section; it stated “…educational systems did not focus on helping students connect
their educational experiences to vocational preferences” (Yakushko, 2007, p.306). This problem
52
appears not to be just a regional issue since many parents and employers in the United States have
The main critique of this article comes from the conclusion where the author writes about
the impact of environment and how society should coerce an individual to choose a vocational
field. Furthermore, the author stated, “Lessons drawn from the former Soviet system and from
observing the current changes within the former Soviet states can aid Western career scholars in
modifying models that tend to over emphasize individualistic career processes” (Yakushko, 2007,
p.312). This passage says more about the belief system of the author than it does about the career
development issues in Russia. Unfortunately, the author failed to realize that if the state coerced
vocational decisions, then the state could eliminate dissension in policies through the same
In reviewing the history of the Soviet Union, the author had a knack of describing life in
the former Communist state as something that was near perfection if it was not for one thing or
another. For instance, the author describes life prior to the Revolution of 1917 and before Stalin’s
ascension to power as something that was harmonious and natural. Then Stalin took over and
implemented repressive policies that led to severe restrictions in personal freedoms that
culminated in purges within the population. Then the years between the death of Stalin and the
1980s were not quite as bad. Unfortunately, the 1980s and 1990s were marked with extreme
corruption. Despite the author disregarding the reasons why socialism turned from her perception
of utopia to hell on earth, she did provide detailed analysis on the struggles of an ill-prepared
random approach to study collection occurred. Simple word searches that used socialism,
collectivism, free market, and capitalism quickly generated a list of 22 articles. Of those, 16 were
selected based on the theme and potential insight. Furthermore, of the 16 selected, 10 of those
had socialistic concepts that were pooled together under the theme of Democratic Centralism.
The five of the remaining articles focused on modern interpretations of Weber’s theories noted in
The Protestant Ethic and the Spirit of Capitalism. The final article will be encapsulated in the
conclusion of this review. As the Research Analysis portion of this Commentary develops, general
themes were synthesized from the articles to form a couple of salient themes for both democratic
centralism and modernizing Weber’s theories. In regards to democratic centralism, the focus was
on Marx, how his concepts were being applied, and potential discrepancies in the authors’ theories
or observations. The section on modernizing Weber looked at the main arguments critics made
against his theory and how the authors responded to arguments made by the critics.
Democratic Centralism
Using simpler terms to classify democratic centralism (DC), Angle referred to it in his
study on Decent Democratic Centralism as a softer gentler version of socialism where the
individual has a voice. In reviewing the 10 articles that either mention or talked about the specific
concepts of DC, the theme recorded in this section reviewed the applied concepts while noting
any discrepancies and offering observations. The most prevalent theme in the 10 articles
concerned Russia (including satellites) and China as they transitioned from a central planning state
to a state that was in the process of implementing free market concepts. The various articles
researched the value differences between entrepreneurs and non-entrepreneurs, character and
54
leadership styles, communal living as a source of work motivation, human resource development,
In an established Marxist system, the individual was expected to serve the role as an easily
replaceable cog in the grand machinery of society. The individual also was expected to be highly
dependent upon the state, especially since they were educated by the state to be fully immersed in
the secular Marxist religion; the family unit was supposed to be non-existent and discouraged,
while any relevant information was issued out upon the state’s approval. Most of the authors
addressed these systematic socio-economic realities in one degree or another. In a study that
evaluated business people and non-business people, there were inconsistencies in the study when
compared with the results of previous studies concerning the same issue. “One possible
explanation of this difference from earlier scores could be that younger Russians (under 30 years
of age) have a radically different value systems from those of older generations” (Ardichvili &
Gasparishvili, 2003, p. 39). In poor or struggling societies, the family unit becomes a focal point
of the individual as noted by Petersen & Ruiz-Quintanilla and Realo et al. Furthermore, it would
not be surprising that some individuals in Russia and Georgia tried to reestablish the family unit as
a means of survival in unknown economic times that occurred during the economic transition.
Consequently, the strength of both a business and non-business person’s family bonds in uncertain
Ardichvili authored another study that compared the professional development needs of
engineers in the rural city of Vladimir and the socio-economic capital city of Moscow. This study
was more focused on the social differences within a culture instead of two countries, as noted in
the previous paragraph, (Russia & Georgia) which had a dissimilar origin. As noted Moscow
scored higher on everything except family (-0.01); despite being lower, Vladimir did mirror
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Moscow’s results with an average difference in each mean of 0.41. The mirroring results of this
study were not surprising since the two cities were only 179 km away from each other. Notable
things that did come out was that despite Marx’s recommendation to split up the family, the family
unit survived the leanest years even when Soviet doctrine elevated the school teacher above the
parent and had the child reporting on their parents for activities detrimental to the Soviet state.
Another key note came from the passage, “the differences [between Moscow and Vladimir] was
especially pronounced in the case of status and prestige (Muscovites being much more interested
in their work’s ability to provide this outcome), and being able to serve society” (Ardichvili, 2005,
p. 115). This could suggest that since the USSR was a strong central planning government, the
Russian Federation has kept a key contingent of that central planning power in Moscow thereby
making some the free market transitions superficial. This was especially true after the Russian
government took over corporations that provided natural resources. Furthermore, it has been
suggested that oil and natural gas supply was one of the reasons Russia invaded Georgia. The
result means that Russia has become more like the old USSR than the market socialism being
practiced in Europe; as a result, it has only extended the hardships caused by the economic
transition.
Uncertain economic times were something new to those caught up in the Russian and
Chinese socio-economic transitions. If one thing could be said about the economies of the former
communist countries noted, it would be that they were consistent. Despite how bad things
became, all citizens were still dependent upon the state to provide food and work. This was a
reality of a Marxist state, where individualism was highly discouraged since it suggested that the
individual could be self-sufficient. Self-sufficient thought was independent thought, which was
misconstrued as anarchism by the state system. This falls in line with the title to Kets de Vries’
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article since it was called The Anarchist Within: Clinical Reflections on Russian Character and
Leadership Style. Unfortunately, for the people that lived in the USSR during the days of
communist rule, the individual had to suppress natural human desires of freedom and self-
expression in order to avoid being sent to the gulags. As an example how brutal the communist
state was, Kets de Vries quoted Nikita Khrushchev, “When Stalin says dance, a wise man dances”
(2001, p. 586). Unfortunately, this lead to a twisted dichotomy of thought in regards to the state
and the “attitude toward authority figures implies not only a readiness to be abused but also a
willingness to assume the position of sadistic authority with others” (Kets de Vries, 2001, p. 593).
In addition, Kets de Vries suggested that individuals growing up in the Soviet-era had developed a
conscious, “false self, or public self” while the “private self” was imprisoned within the
subconscious (2001, p. 585). To compound this duality and the fact that the state made it a
requirement not to be self-sufficient, the state incorporated the societal concept that “suffering
was a virtue” and somehow this lead to society believing that “the actions of the aggressor [were
to be] excused” (Kets de Vries, 2001, p. 594). In a weird way, this made it acceptable for the
individual to take out their repressed frustrations on someone else in order to release the anarchist
within.
While Kets de Vries wrote about the Russian character, Peterson and Ruiz-Quintanilla
examined Hungry, a former Russian satellite, and tried to compare its work motivation with the
work motivation in the United States and Japan. The authors of this study admitted that some of
the results were skewed because they tried using MOW concepts that did not theoretically mesh
with the intent of their study. However, the authors tested worker motivation in a central planning
society compared to a capitalist society. One of their hypotheses tested worker entitlement
systems as one of the keys to worker motivation. Unfortunately, for the authors, the results were
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mixed. However, William Bradford would not have been surprised with the results from the study
because of the confusion a communal concept generated during the first years of Plymouth
Plantation. A key variable to worker motivation, according to Peterson and Ruiz-Quintanilla, was
individual effectiveness. It would have been wrong for the authors to expect an increase in
individual effectiveness when it could be viewed as management taking advantage of their labor
and that could potentially put another person out of work. This potential exploitation was one of
the main driving forces behind Marxism. Consequently, efficiency would not be the primary
something that was equivalent to worker entitlement value systems. This was inferred to be a
trade union. From a theoretical standpoint, anytime additional layers of bureaucracy have been
added to the work place, issues become complicated and work output becomes secondary to the
entitlements of the individual. Even though there were no unions at Plymouth, there was a
contract that required the leadership to put limits on the productivity of the individuals trying to
survive. If it were not for the leadership trying free market concepts, Plymouth and the colony
located at Cape Cod would have continued to struggle and possibly fail.
In the Wang and Wang study, they looked at the possibility of creating a holistic MD
system in China; however, a couple of reoccurring themes seemed to have come up from
previously reviewed articles. These topics included worker motivation as noted in the previous
paragraph, character, and value systems. For instance, “the deeply embedded cultural norms are
likely to have constrained Chinese managers from understanding and accepting business and social
practices that differ from their own” (Wang & Wang, 2006, p. 184). This problem has had a
snowball effect, because it created several other problems. The potential problems included “job
however, if an individual steps back and looked at the broader picture then it would not be
difficult to see that the theories of Karl Marx have been the common theme in the countries listed
in this literature review. Another irony that the Wang & Wang study provided was that they were
surprised to find an incomplete and inconsistent MD system. The true economic engine behind
China that made it an economic powerhouse was due to the cheap and vast labor resource.
Opening up the Chinese economy to Western countries did not mean the Chinese government
relinquished its control over its people. As a result, a person speaking out has continued to be
dealt with harshly. A worker in China would look at the Western theories behind management
development systems with trepidation. For a Chinese worker to make a simple suggestion would
take a large amount of will power just to overcome their cultural upbringing that had socialist
ideology imprinted in to them since early childhood. As previously stated, the authors did mention
political restrictions. However, they choose to down play those restrictions and elevate Confucian
ideology as the primary reason. Confucianism has been practiced in other countries such as
Taiwan, Japan, and South Korea that have well developed, free market economies. In recent
years, Japan has provided leadership and management development techniques that have US
companies have been trying to emulate. Consequently, this leaves socialism as the potential root
The next to the last article to focus on former communist countries was written by
Yakushko. Its titled intent was to investigate the impact of political changes on career
development in the former USSR. However, the author wanted to use concepts from the former
USSR and incorporate them on Western secondary educations systems. To begin with, Yakushko
briefly described the history of the USSR from the revolution in 1917 to the current situation that
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individual’s face on a daily basis. In addition, Yakushko concedes that the period that starts with
Stalin and ends with the current state has been wrought with brutal tyranny, corruption, and, in
general, systematic central planning malfunctions. (2007, p. 303). The period after the revolution
and before Stalin, Yakushko initially offers little detail in depicting historical relevance. However,
throughout the rest of the study, the author indirectly implies that it was the age of enlightenment.
This was evident in one of the points in Yakushko’s conclusion. Yakushko wrote, “Lessons drawn
from the former Soviet system and from observing the current changes within the former Soviet
states can aid Western career scholars in modifying models that tend to overemphasize
Yakushko wanted worldwide higher educational entities to incorporate Soviet systems as means
of guiding students in selecting career fields that society either has a need for or find socially
acceptable. Author forgets that these were the same Soviet systems that endorsed and aided the
rise of a brutal totalitarian dictator in Stalin. At the very minimum, Yakushko encouraged higher
education leadership to select career paths that would remove or limit the choices of the
individual. It would make the bastions of free thought into bastions of socially approved or limited
The final study that reviewed former communist countries was the one conducted by
Andolšek & Štebe. Interestingly, it compared the work values and commitment of Soviet Satellite
countries of East Germany, Hungary, and Slovenia with those of West Germany, Great Britain,
USA, and Japan. This study culminated in some mixed results; however, there were three items of
interest that need to be documented. The first occurred when individuals fell on rough economic
or transitional times; “Economic circumstances are important in understanding of why people are
less committed to an organization in spite of the fact that they have fewer chances in the labour
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market” (Andolšek & Štebe, 2004, p. 204). When individuals lose faith in organizations, the
family was all that was left to fall back on. This result may vary with different countries, but the
statistic reality was that it did happen, which could explain the importance of the family unit
increases as economic stability decreases. The second item of interest was something that was
surprising because collectivist societies were rated higher in efficiency while countries like USA
and Japan were rated lowest. If the authors looked at the gross domestic product of all countries
during the time span of the study, they would have noticed that the inverse was true.
Consequently, using opinion polls without quantifiable and empirical results can skew the results.
The last item of interest was a Marxist-tactical reality, when a group of revolutionaries want to
implement class warfare within a society and sow the seeds of discord they would want to focus
The next three articles were more theoretical in nature and emphasized the theme of
Democratic Centralism. The approach taken in these articles centered on collectivism as it relates
to education, political policy, and the psychological justification for the implementation of Marxist
ideology. In Ambrose’s article, he evaluated the resources available for gifted children faced with
low-income social stratification preventing them from having the same access to resources
available to well-to-do children. The resolution to the problem offered by the author excluded
non-governmental solutions such as voucher or charter school systems. Instead, the author
suggested a very Marxist and unimaginative solution to an issue that ultimately will not elevated
individuals based on educational need. Using Marxist ideology, the system will only differentiate
between two individuals when a party need has become apparent. Consequently, if there were
openings in a school for the gifted, the openings would require a highly political selection process
making those selected ‘more equal’ than other children as happens in the US military academy
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selection process. Ambrose misses the point and excludes every other child who has been forced
to attend a substandard school that would not be classified as gifted. What makes it acceptable or
right to condemn those not worthy enough according to some arbitrary selection criteria that may
or may not start out as being empirical in nature? The author should have addressed the issue with
substandard schools instead of creating another layer of bureaucracy, because all children are
gifted to one degree or another. School systems should be created that allow all children to
The next article was qualitative in nature and provided the basis for a section header in this
paper. It was titled “Democratic Centralism” and was written by Angle. Angle endorses China’s
current socio-economic system when he wrote, “The author examines the possibility that a
reformed democratic centralism – the principle around which China’s current policy is officially
organized – might be legitimate…” (Angle, 2005, p.518). Angle goes on to say that this
legitimacy can be built upon “contemporary Chinese political theory” and “Rawls’ notion of a
‘decent society’” (Angle, 2005, p.518). To rebut some of the author’s comments, market
socialism as currently deployed by China was nothing new, especially since Barone, Lange, and
Taylor suggested the idea in the early to mid-1900s. Simply, Angle wants the Chinese central
planning system minus the human rights issues. He hopes that the theories of Rawls will promote
“Decent Regimes” that will not commit human rights violations that continue to plague the
Chinese socio-economic system. (Angle, 2005, p.520) Despite all of Rawls’ theoretical rhetoric
about the political class showing restraint, Rawls mentions the concept of “well-ordered peoples”
(Angle, 2005, p.524). Angle accepts this premise as a method of constraint for individuals in a
society. Unfortunately, both Angle & Rawls assume that theories and law used to create well-
ordered people would be applied to all people. History and current political environment has
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demonstrated that this assumption was erroneous at best. In what will end up as a quirk of fate,
the academic intelligentsias that have been ardent supporters of socialism will end up being some
of it first victims. For those who do not tow the party line will become outcasts, an example of
this has been occurring with scientists that doubt man-made global warming. These often
castigated and discredited individuals will end up losing research grants to individuals more in-line
with the current societal norms of the party. The dwindling concept that America’s learning
institutions have been the bastion of free thought will finally be lost as the party using the power
of the government begins to enforce its concept of well-ordered people. Consequently, the learned
individuals that supported socialism will overlook the abuse of power that occurs when the
balance of power has shifted to the political class, as it consolidates the necessary power required
in a central planning scheme. The consolidation will never have an end date, because any new
problem within a central planning paradigm requires new powers to allow the system to adjust. In
the end, Democratic Centralism or Decent Centralism will be just centralism. The democracy
noted in the title will end up being a token notion of what use to occur politically in this country.
Using central planning to create a well-ordered decent society becomes a ruse for socialism and
then totalitarianism. A well-ordered citizen becomes nothing more than an indentured servant,
The last article that argued for collectivism and Marxism was written by Realo, Allik, and
Greenfield. It was a quantitative study that reviewed the subjective concept of social capital.
Realo et al defined social capital as a group of positive connections or acts of exchange within a
social network made up of individuals. The amount of positive interaction determines the strength
or weakness of the social capital. Positive interaction was supposed to represent the level of trust,
public spirit, participation in voluntary organizations, and willingness to sacrifice for the societal
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greater good. (Realo et al, 2005, p. 448) For a society that encourages diversity in thought, the
concept of social capital seems to be a system that encourages groupthink and discourages
anything deemed politically incorrect or insensitive. For example, what would Realo et al classify
the recent tea parties that occurred on April 15 of this year? Local involvement in Northwestern
Ohio was carried out via the Internet social networking blogs and news outlets. Major news
outlets such as CNN, MSNBC, NBC, CBS, and ABC either down played the extent of the
national event or highly criticized them using derogatory terms. The argument made here was not
for the tea parties, but whom or what entity should be allowed to define the events as good for
the public or creating public ill will. For the people who participated in the tea parties, a portion
of them probably felt the nationwide events created a large amount of social capital. For those
that criticized them with extreme amounts vitriol; then they would view them as counter
productive and carry a social capital that had negative worth. Who was right, who was wrong?
The most unfortunate aspect about the article, in the process of establishing institutional
collectivism to create social capital was that the authors decided to trash the family unit. As noted
in the annotated bibliography, a strong family unit occurs in response to negative socio-economic
events. It does not generate them as the study suggests. Furthermore, if groupthink and the
destruction of the family unit become unintended consequences in the authors’ attempt to create a
Modernizing Weber
This section will provide further analysis of the five studies that reviewed various aspects
of Weber’s theories. The studies and a majority of the criticisms of Weber’s theory, some of which
were addressed in the supposition portion of this Commentary, can be formed into several
questions. For instance, was the Protestant religion the only religion that was conducive to
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capitalism, can business ethics survive without religion, is there a possibility that Weber’s theories
can expand globally, why did Capitalism evolve in the West, and are Weber’s theories still relevant
in today’s society? This section will answer those questions while providing interpretation to
expand the points made by the authors, because Capitalism has never been just about greed. It is
about choice and providing the opportunity to live a life in the pursuit of happiness. All socio-
economic systems require some sacrifice; however, there is a fundamental choice being offered in
today’s political environment when talking about Capitalism and Marxism. The first option, do
you want to pursue happiness in a free society where the sacrifice is found in individual
responsibility? On the other hand, do you want the second option that requires you to give up
that responsibility in order to live a structured life of theoretical equal rewards where sacrifice is
found in your indentured servitude to the state and the impulsive nature of the populace?
The first article in this section actually compared the progress of capitalism first between
Northern Europe and Southern Europe, then second, between Europe and Latin America. The
findings in the quantitative study were inconclusive in regards to the stated hypothesis of the
study since it could find statistical relevance in the first of the two comparisons. However, the
authors did note a potential cause in their conclusion that may have lead to inconclusive results.
They wrote, “These studies as well as others conclude that most of the differences in international
income levels are attributed to differences in total factor productivity” (Cavalcanti et al, 2007, p.
122). There has always been one dominant force essential in promoting or hindering productivity;
it was the socio-economic system and the level of control that the people in power choose to
pursue. Religion in regards to productivity, as noted by Weber, was at best tolerant when it
benefited from the capital that the increase in productivity created. Capitalism has always been a
monetary freedom of thought, expression, and pursuit; consequently, when governments and
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controlling entities begin to enforce punitive legislation they were actually subjugating the
freedom of individuals to speak freely economically. It was not surprising that authors’ results
were inconclusive, because the authors and Weber missed the mark when using religion as the
reason for capitalism and the subsequent increase in productivity. Capitalism grew because
government and the religious entities in power relaxed restrictive policies that provided a tolerant
environment for individuals to maximize their potential economically. Indirectly, the results of
Cavalcanti et al support this assertion since their results were not repeatable; it demonstrates that
capitalism is not religion specific. In addition, the information found in the study supports many of
the critics of Weber when they mention that his theory only analyzed a specific situation on the
micro level and then tried to extrapolate to the macro-level. In order to modernize Weber, an
individual must drop the precursor of religion while keeping the social moral norms of a free
society.
To support the premise that religion was never more than another form of bureaucracy,
with potentially heavy handed rules and guidelines that restricted the freedom of expression
through economic transactions, would automatically assume that capitalism could take root
economic freedom. The next article written by Novak supports this premise. In the article, he
reviews the research of a former Marxist, Jagdish Bhagwati, which chronicles how slightly rolling
back oppressive economic policies unleashed a fury of activity that dramatically cut the poverty
rate in two countries of India and China. The primary religions of the two countries were not
Protestantism. However, the industrious work ethic that was similar to the Protestants existed
long before the respective governments chose to change economic policies. It was only after
changing respective socio-economic policies that the individual was allowed to maximize his or
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her work ethic and speak in relative freedom economically. As a result, each country experienced
an increase in productivity and the general well-being of a majority of its citizens improved.
Furthermore, Novak also discovered that depending on the religious environment religion could
provide society a social moral network of fair play while providing the individual with discipline,
Schluchter’s study concerning Weber and ancient Judaism serves as another example that
the Protestant work ethic was as much as a human condition rather than a religious one. Despite
the study serving more as a historical piece rather than a religious one, it does provide detail
about the human spirit and its thirst for freedom. In note number 55 on page 49, Schluchter wrote
about the re-establishment of political freedoms by Judas Maccabaeus in the second century BC.
(2004) However, Schluchter acknowledged in his first note on page 33 that Weber intended to
defend his “original thesis of the study on Protestantism. Weber does indicate in various places
that he intended to ‘extend’ his investigations forward and backward, and indeed in his final reply
to the critiques of the ‘Protestant Ethic’” (2004). Even though Weber never completed this final
defense of the ‘Protestant ethic’, Weber did acknowledge that his original piece was a snapshot in
time and it provided a turning point in regards to capitalism and religion. Nevertheless, one fact
remains true, the human spirit and its desire to improve his or her current situation has been and
always will be a part of the natural desire to survive. That was why capitalism has always been a
symptom of freedom, not the reverse. Finally, this was the reason why the spirit of capitalism has
Science, the author went out to illustrate that despite a reader’s opinion on neo-Kantianism,
Weber’s premise still holds true. The primary writing that Turner was defending was Weber’s
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essay on ‘Objectivity’ in Social Science and Social Policy, which was published in 1904. This
piece was important, because it dovetails into the Protestant Ethic and the Spirit of Capitalism.
Some theorists and sociologist have used the strategy of discrediting one essay as a means to
discredit both. The defense of Weber requires a mutual defense of both, because some of the
general criticisms of both were the same, neo-Kantian beliefs and outdated terminology.
Concerning Weber’s outdated terminology used in both essays; some critics suggest that it makes
both essays outdated for today’s use. Strangely, some academics seem to overlook Marx’s and
Engels’ outdated terminology when arguing its relevance while disparaging Weber. With the aid of
of using this article as a means of indirect defense, it also brought to light some key concepts of
choice or decision making process that pertain to the overall intent of this paper. More
specifically, Turner and Davidson suggested that rational decision theory could be ascertained
through more research. If a rational decision process can be defined then it can be manipulated via
regulation, taxation, laws, social moral norms, etc. Even without concrete theory, the
manipulation of decision processes of people throughout the world has been happening at various
levels for sometime making freedom disappearing faster than the rain forests of South America.
Because, if what Stephen Covey said was true, that “freedom was the space between stimulus and
response” (Loving, 2005, p. 1), then an overbearing government with society and religion playing
Much of the focus of this section has been on defending Weber; this next study addresses
Weber’s main concern that becomes prevalent after the rise of Capitalism, which causes morality,
ethics, and religion to decrease. Jackson attempts to answer Weber’s concern about ethics by
offering recommendations on improving ethics in business. Unfortunately, Jackson aims too low
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by only going after business schools. The irony in Jackson’s statement, “A scrutinizing public,
media, and government will not allow corporations to work exclusively on profit maximizing in
the service of shareholders while ignoring impacts on other constituencies” (Jackson, 2006, p.
68). It has been increasingly apparent that scrutinizing groups need their ethical measuring sticks
recalibrated. The problem with ethics in US society has been a systemic one that needs to be
addressed in early childhood. However, to Jackson’s point, business schools can add additional
training and understanding to the importance of ethics in business. As with business schools re
addressing ethics, so should every school of thought throughout academia. A society “well versed
in a range of moral-reasoning techniques” (Jackson, 2006, p. 77) will increase the chances of
holistic success more than just focusing on one school of thought found in most college
campuses. A systemic issue requires a holistic approach, especially since those preaching
secularism have quickened the natural erosion process that has occurred with the increase in
capitalism. The secularists, which include all of the variants of Marxism, have worked hard in
stripping away most of the moral ethos that have had religious overtones from our society. To fix
this problem will require an acceptance of a moral philosophy on the national level that rises
above the secular environmental ethics being passed off as our guiding ethos. Ethics should be the
primary concern for our government now since the affects of change can only be seen in the
passing generations. The reality of our current political environment in government will never
allow a politician of less than desirable leadership skills to look past the next election cycle;
consequently, it is up to academia. Unfortunately, a large portion of this group has been made of
individual’s hell bent on destroying individual freedom. Unless some leader can galvanize thought
in a direction that promotes ethical freedom, then individuals must survive only as they know
how.
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In conclusion, the Research Analysis covered various articles with themes that engaged an
assortment of Marxist and Socialistic concepts. Most of which appear to display an overwhelming
bias towards Marxism and its variants, the least of which was collectivism. In addition to the ten
studies noted in the Democratic Centralism portion of this paper, one other study captures this
prevalent theme that if humankind was to advance as a society, the theories of Marxism must be
incorporated to one extreme or another. The study indirectly reasserted Marx’s concept that the
focus of society should be the society and not the individual or the family. However, before noting
the conclusion, the authors penned a group of recommendations that included this one statement
in which the authors lamented that the advancement in cross-cultural organizational behavioral
issues, some of which are quite basic, to our astonishment. The fundamental
concept of culture has not been systematically examined, nor has the
actually questions the results of numerous studies that have leaned towards
from groupthink much more than individualist societies. The specific test
that the study reviewed was “ethically suspect behavior” and the result was it was much
more likely to happen in a collectivist-dominated society (Tsui et al, 2007, p. 435). This explains
the statement, “For many party officials, however, democratic centralism was nothing more than a
slogan used to suppress disagreement and genuinely free discussion” (Kets de Vries, 2001, p.
618). This implied that the descriptive words such as ‘decent’ and ‘democratic’ used by some of
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the authors were nothing more than marketing ploys to draw in naïve individuals in search of
social change as to advance Marx’s negative ideology. This unfortunate indoctrination into a
misleading social agenda has opened the door to a potentially less than desirable reality that
socialism and the consolidation of power into a central authority becoming the stepping-stone to
fascism and totalitarianism as Hayek predicted. Despite the best of intentions academia, history
has proven that if an unscrupulous individual or regime has gained power in a central planning
system, they never relinquished power without some sort of violent struggle. The alterative, as
suggested by Weber, would require the dispersal of power equally to all individuals with in a
capitalist socio-economic system. A good portion of the articles reviewed suggested that Weber’s
theories could be modernized and true positive social change could take place. Unfortunately,
Capitalism and Weber have not been in vogue for some time; the result has been captured in
numerous studies recognized in this paper, which have encouraged individuals to surrender
freedom, individual responsibility, and the power of self-sufficiency the end result has been
societal decay and the failure to holistically change society in a positive direction.
RELEVANCE
In a world lost in ideology, there have been two theorists that standout. Their theories
have transcended time to be as current today as they were when they were first authored over a
century ago. They both have been tested by time and by scholars. In this portion of the
Commentary, highlights will be taken from the supposition to capture the essence of the theories
proposed by Karl Marx and Max Weber. In addition, applicable experiences of William Bradford
will be identified and briefly explained that either support or refute the stated theories of Marx and
Weber. This synthesis of information will continue to include the studies noted in the Research
Analysis. Together they will form the comparative foundation that will be used to evaluate the
social change policies being implemented by President Obama and his administration.
Comparative Review
The information for the comparative review has three primary sources. For Marx, it came
from a book he wrote with Engels and it was titled the Basic Writings on Politics and
Philosophy. For Weber, it came from heavily ostracized The Protestant Ethic and the Spirit of
Capitalism. While William Bradford’s observations were mostly derived from a series of journal
entries, know as Bradford's History of Plymouth Plantation, 1606-1646. Information from these
three books will form a foundation. The foundation will be augmented with modern studies. The
lessons learned in the studies will be compared and contrasted in order to provide either a modern
goal is to provide a fundamental basis of understanding that can be applied to current events. The
intent is not to discredit, but to educate and serve as scorecard to note the progress of ongoing
social change.
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Foundation
The foundation in regards to Marx can be located in the first chapter of his previously
acknowledged book; the chapter was called the Manifesto of the Communist Party. It provided
the roadmap for those politicians that aspire to tear down capitalistic society in lieu of a central
planning system under the guise of a class struggle. The reason the class struggle was described as
a guise was due to three statements from two sources. The first was from Sayer, when he
mentioned that classes never disappear. They just reform under systematic constraints as
something else, because there will always be those on the inside making the rules and those on the
outside having to live by the rules. (1992) The last two statements actually come from Marx.
There were more that could have been used; however, those two standout because of what they
implied. The first occurred when Marx describes the dangerous class as a useful tool for the party
and then second occurred when he described the general population as the working class. (1959)
If what Marx suggests were true, then this would make those in the party leadership the upper
class and the ongoing class struggle as nothing but a charade. Furthermore, once a nation
becomes socialistic, then the never-ending class struggle, as described by Marx, will actually turn
against the working class to ensure the status quo. However, Marx paints a picture of positive
social change through the use of a revolution as he laid out his roadmap in the Manifesto of the
Communist Party. In later chapters, he describes the potential utopia that could be achieved if
To initiate the revolution, there were several prerequisites that had to happen before a
revolution could occur. The most prevalent prerequisite that provides the best success for the
implementation of socialism was capitalism. Socialism is not about wealth creation, it requires a
capitalistic foundation not only as a source of wealth but also to create the appearance of a system
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between the haves and the have not’s that excludes the aristocrats and intellectuals. Consequently,
to replace capitalism the aristocrats and intellectuals then execute a plan that causes a series of
events to occur. Marx’s roadmap to tear down a capitalistic society in an advanced country was
1. The concept of an individual owning property and having property rights has to be
abolished. Thereby making the central planning government and its local
subsidiaries the sole point of contact in the issuing and use of property. (Marx &
Engels, 1959, p. 28) The ultimate impact of this point is that it will eventually
make everyone subservient to the whims of central planning unit and government
officials.
2. “A heavy progressive or graduated income tax” (Marx & Engels, 1959, p. 28) is a
capital.
3. “The concept of a right of inheritance in all its forms must be abolished” (Marx &
Engels, 1959, p. 28), this breaks the cycle of hereditable wealth forcing those
typically found outside the main stream to conform to newly created societal
4. “Confiscation of the property of all emigrants and rebels” (Marx & Engels, 1959,
p. 28), even though emigrants will be needed as fodder in the initial stages of the
revolution, a central planning unit will have to target them. As resources become
targeting of emigrants will be necessary in order for the central planning system to
survive past its infancy. In regards to rebels, anyone voicing dissent or acting
contrary to the whims of the central planning unit will be forced to live outside the
socialist system; historically, this meant forced labor interment camps or prison. A
brutal reality is that it is far cheaper to keep people in forced labor interment
camps with a heavily restricted resource need than as an active citizen and a
5. “Centralization of credit in the hands of the state, by means of a national bank with
state capital and [making the government] an exclusive monopoly” (Marx &
Engels, 1959, p. 28), as part of the process to both establish and consolidate
power within the central planning unit. This provides a path for government to de-
6. This point was extremely critical to both the revolution and its continued survival.
In a state, that practices Marxism or its variants, all information and its citizens
become its two greatest assets that have to be manipulated and controlled. This
(Marx & Engels, 1959, p. 28) becomes a high priority objective. History has
demonstrated that this not only allows the government to control the release of
information, it also requires the government to spy on its citizens since the citizen’s
individuals.
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7. Numerous workers will become displaced and unemployed during the destruction
of the capitalist system. Since work becomes an entitlement provided by the state
to the worker, factories and various production centers will become entities of the
state. Not all of the workers can be employed in factories, there will be a need to
improvement of the soil generally in accordance with a common plan” (Marx &
Engels, 1959, p. 28). This can include the harnessing of energy in accordance with
8. Labor now becomes equalized in regards to rewards while work becomes the
responsibility of everyone in society. Thereby paving the way for the creation of
Marx suggests that a good portion of these armies need to be created for
agriculture (Marx & Engels, 1959, p. 28). It is unknown if Marx knew of the
planning unit increased efficiency in control and manipulation of the people and
and country, by a more equable distribution of the population over the country”
(Marx & Engels, 1959, p. 28). However, in modern terms, there will no longer
nation; consequently, lower levels of bureaucracy can be peeled away to allow for
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the maximum of central control. Municipal control and states rights will be
terminated.
10. The final point, the control and indoctrination of future generations into the state-
run Marxist system by providing “free education for all children in public schools”;
there will be no need for children to work other than to receive training in future
vocations (Marx & Engels, 1959, p. 29). The selection of vocations will be
controlled and guided by the needs of the state. Furthermore, the children will
adhere to the social moral norms as mandated by party officials with the teachers
serving as moral arbiters. Not only do the parents give up parental rights, the
children scrutinize every action the parent makes. If the parents do anything that is
contrary to what the child is taught, the child is expected to report any
Other key items that Marx noted prior to the 10 points were very instrumental as well and these
become initial targets of the revolution. These targets have been selected because they have
endured numerous radical changes during humankind’s historical advancement throughout time.
These were religion, morality, political science, and law. These targets make up what Marx called
‘eternal truths’ (Marx & Engels, 1959, p. 27). “There are, besides, eternal truths, such as
freedom, justice, etc., that are common to all states of society. But communism abolishes eternal
truths, it abolishes all religion, and all morality…” (Marx & Engels, 1959, p. 27) The abolition of
law and morality, which were the precursors to political science, can be eroded away before the
revolution occurs through the concept of moral and social equivalency. For example, the erosion
of morality can occur whenever an unjust action can be explained away through some out of
context and insignificant prior occurrence or where those who supposedly do not know cannot be
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held accountable. The inverse of moral equivalency also can occur when a group or person
elevates minor social non-conformities into egregious acts to push a social agenda of change. No
matter the type of moral and social equivalency, each act is like a series of waves along the
seashore; erosion occurs either slowly in calm or quickly in a storm. Like social and moral
equivalency, freedom can be eroded using change agents of security and sacrifice. In socialist
systems, both will be used to incarcerate and reprimand the individual. In order to achieve Marx’s
never ending revolution, there will always be a pending catastrophe that requires the government
to intervene and increase the level of security. In addition, there will always be some type of
societal need requiring the general populace to make an even greater sacrifice; both of which can
Knowingly, Marx offered snippets of paradise to entice the lower classes to ban together
in a class struggle in the search for social equality. Realistically, all Marx has ever offered in the
Manifesto of the Communist Party was struggle and historical systematic failures of previous
Marxist-like systems. According to Marx, there was one undeniable truth; his belief was that the
utopian nature of socialism and communism was the elimination of class antagonisms. (Marx &
Engels, 1959, p. 38) For him, there was the bourgeois or the haves and then there was proletariat,
the have-nots. Furthermore, in his worldview, it was the bourgeois that held all of the unyielding
power that kept the all other classes, including the political class, at bay. For this and all other
perceived wrongs was the reason Marx saw a need for the worker to revolt.
For Weber, the foundation of his thoughts concerning capitalism hinged on two topics: the
concept of a calling, and maintaining a societal moral balance. In many societies that have limited
choices in vocations, the concern should be whether the individual would be motivated to achieve
a level of success in their limited endeavors? Will continual systematic underachieving drive
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societal progress? Why is a calling so important? In regards to morality, it is something that every
society needs regardless of socio-economic system, because everybody needs to know the rules
on how to interact with other members of society without having to be brought in front of a
judge. Weber just brought to light how it could be mistakenly discarded in a capitalistic system.
One of the most important concepts that Weber wrote about in The Protestant Ethic and
the Spirit of Capitalism was that of a calling. The chances of it occurring in a free a society,
where the individual can choose a vocation, are much greater. Furthermore, in a free society,
vocational choice might run contrary to current societal trends or needs. Fortunately, the whole of
humanity has always provided these ‘out of the box thinkers’ necessary for sudden leaps in
societal progress or enlightenment. Martin Luther King, Gandhi, Mother Teresa, and a whole host
of others have always been there for humanity. Unfortunately, a societal leap was something that a
central planning system typically suppresses or avoids all together since it would require a
systemic overhaul of government systems that in general have become bloated and heavy with
bureaucracy. In addition to freethinking individuals, a calling provides the worker with the
potential to maximize their efficiency. Freethinking and maximizing one’s potential has always
been attributes of liberty, which makes capitalism an attribute of liberty just as free speech has
been an attribute of liberty. However, “a [person] without a calling lacks systematic, methodical
character which is, as we have seen, demanded by worldly asceticism” (Weber, 1958, p. 161).
Asceticism, or the abstinence of trivial items, requires the individual to be creative and self-
sufficient. Self-sufficiency has been a necessary character trait that has allowed the individual to
survive in a capitalist society. “Hence the faithful must follow the call by taking advantage of the
opportunity” (Weber, 1958, p. 162). According to Weber, if an individual was industrious, they
can combine several callings into a lifelong pursuit of individual happiness. (Weber, 1958, p. 162)
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In a productive society, the object of government was to protect and provide its citizens the tools
of success in which the individual can find their calling. To do contrary would make the individual
dependent and unproductive. Remember, Weber’s warning, “Nations and societies de-evolve
when companies and individuals ‘cry out for government aid’” (Weber, 1958, p. 65-66). An
unspoken reality that has occurred in societies that do not allow the individual to pursue a calling
has been the concept of an ‘I can’t’ culture. Why try when ‘I can’t’? I can’t because I am not
allowed to or because I do not know how to or whatever excuse that society instills in the
individual to make them dependent. Society ends up enslaving the individual in his or her own
ineptitude. In contrast, a calling was something that has been essential for societies that want to
advance and grow for the common good of all individuals. For productive hands, free of
Weber’s other major topic, which serves as a warning, focuses on the issue of morality.
His warning to all “I fear, wherever riches have increased, the essence of religion has decreased in
the same proportion. Therefore, I do not see how it is possible, in the nature of things, for any
revival of true religion to continue long…” (Weber, 1958, p. 175) Furthermore, “In the field of its
highest development, in the United States, the pursuit of wealth, stripped of its religious and
ethical meaning, tends to become associated with purely mundane passions, which often actually
give it the character of sport” (Weber, 1958, p. 182). Did this come to fruition or has something
else contributed to the decline of religion, morality, and ethics? Part of the decline can be
definitely attributed to capitalism, since traditionalism, which makes up religion, morality, and
ethics seems to find itself at odds with the advancement of capitalism. (Weber, 1958, p. 58) “In
fact, [capitalism] no longer needs the support of any religious forces, and feels the attempts of
secular, liberal, and Marxist in nature have increased the pace in which the erosion of religion,
morality, and ethics has occurred in the United States. This was especially true since Marx
ridiculed ethical behavior thereby making it a necessity to abolish religion, laws, and morality of a
capitalist system. This unspoken internal revolution has been going on for decades. For those who
criticized the ever-growing socialist movement as being wrong have been belittled, ridiculed, and
eventually discredited. Regardless of what has been causing the decline in organized religion,
morality, and ethics, the problem becomes how does a society restores the moral and ethical
foundation while using a non-specific religious approach. One possible approach will be addressed
With respect to William Bradford and the Plymouth Plantation, two significant themes
come out in respect to current events and the role of government in socio-economic policy. The
first and the most obvious was an observation made by William Bradford concerning a system that
was based upon a communal or central planning concept. This communal idea, Bradford wrote,
“applauded by some of later times; -that the taking away of propertie, and bringing in communitie
into a commone wealth, would make them happy and florishing; as if they were wiser then God”
(1908, ¶ 217). This was not the case at Plymouth as Bradford observed, “For this comunitie (so
far as it was) was found to breed much confusion and discontent, and retard much imployment
that would have been to their benefite and comforte” (Bradford, 1908, ¶ 217).
Here again Bradford comments about the communal concept and the arrogance of a relatively few
individuals found in the political and intellectual classes that they somehow know more about
everything than a vastly greater number of individuals found in the general populace.
Furthermore, some of the failures of socialist systems, as noted by Marx, were their inability to
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adapt to an environment that was constantly changing. It actually requires the central planning to
be light and nimble in order to keep up with the changes. If government had to become massive as
to plan and control every possible scenario, thereby suppressing change and retard societal
growth, it would make Marxism and its variants a low or no socio-economic growth concept. In
regards to the light and nimble concept of central planning that only required the equality of work
and equal access to the bounty of the harvest, at Plymouth, a central planning unit could not get
any lighter or more nimble. Yet, in the extreme conditions that occurred at the Plymouth
Plantation where the leadership’s only focus was on survival, it still failed. The dire circumstances
required the leadership to incorporate free market concepts and the issuing of property, only
through those actions did the settlement begin to survive and eventually thrive. Despite the
communal or socialistic failures noted by Marx and the failure at Plymouth, the intellectual and
political classes still find Marxism enticing. One can only surmise that the rapture of power has
captured their imagination and thoughts causing them to discard the very thing that has allowed
them to speak publicly without persecution. Unfortunately, the multitude found in the populace
pay for the folly of a few. In which, to re-iterate a point made by Bradford in a different manner,
regardless of education, the combined intelligence of a few cannot outthink the collective
There was very significant letter from an unknown author that provided a deep
the words of wisdom came from an individual that had an obvious understanding of the ordeal
that the Pilgrims were about to undertake. The author of the letter went by the initials IR; the
actual name has been lost to history. The letter offered five points of advice as the Pilgrims
planned to set sail. The first point was religious in nature, and it suggested that the group should
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repent daily for any sins known or unknown sins and trespasses committed. (Bradford & Winslow,
1966, p. B2) From a non-religious point of view, the point suggests that everyone should try to
remain civil and focus inward on self-improvement. (Bradford & Winslow, 1966, p. B2) Since
they would be in a situation where events could be outside of their control, the one thing they
could control was their own personal actions. In dealing with group interaction, the next point
suggests that the Pilgrims acted not in haste but with patience. Furthermore, they should try not
to be easily offended while not trying to offend others as this will only build animosity within the
group. (Bradford & Winslow, 1966, p. B2) The third point stressed the importance of not wasting
time complaining about all the things that may go wrong, because it will be a waste of energy and
time. If an individual continually complains, they have lost sight of the overall big picture, which
was the survival of the group. (Bradford & Winslow, 1966, p. B3) Furthermore, this point was
extended to cover the continued search for any type of charity, since it wastes the resources of the
person offering charity while squandering the time and energy of the person who embarks on a
continual search for help. The answer to all of one’s needs lies within him or her. The continual
search for aid only ensures that a class system will develop and be maintained, which weakens the
group’s overall performance. In more simple terms, the individual should search for answers, not
handouts. As stated previously in this paper, the fourth point warns about avoiding the “deadly
plague” of complacency and a lackadaisical attitude. Complacency can easily put the group at risk
in the face of an unknown danger, because the individual has become complacent in working the
lands, the group’s protection, or simply not appreciating family, friends, and loved ones. (Bradford
& Winslow, 1966, p. B4) An individual that has become complacent in their daily activities has
lost the understanding and respect of the gift of life. The final point referred to the characteristics
of good leadership in which people selected for leadership positions should be selfless and an
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arbiter of good. Furthermore, a good leader should seek to provide aid to those in search of
important, not to be swayed by the “foolish multitude” (Bradford & Winslow, 1966, p. B5).
Allowing short-term public opinion to sway the group from its long-term vision and goals can be
deadly. A good leader educates and gains reacceptance of the long-term vision, which should
always include the pursuit of happiness. This simple list was prophetic in providing guidance not
only to the Pilgrims, but also to all current citizens of the United States. Its wisdom captures
many facets on how an individual is believed to conduct him or herself in a dynamic group
situation.
Theoretical Updates
The theories of Marx and Weber were originally penned anywhere from the 1840s to the
early 1900s. Consequently, the theories from both authors have been debated numerous times
since their respective publication while continuing to be the center of debate in recent years and
even weeks. In recent years, there have been new interpretations or adaptations that can trace
their origins back to the theories of Marx and Weber. This section will incorporate research from
those recent studies in order to add extra detail to the lessons learned from the original theories.
In doing so, they will provide a modern interpretation, a review of attempted implementations, or
an upgrade on the original theories. As noted in the foundation section of this paper, Marx laid
out some targets and a 10-point plan to tear down a capitalistic society in an advanced country.
(Marx & Engels, 1959, p. 28-29) In reviewing the studies noted in the Research Analysis portion
of this paper, several provided a possible plan of action in order to create social change. However,
this pursuit of social change can be traced back to Marx’s plan noted in the Manifesto of the
Communist Party in which he laid out a set of targets and a 10-point plan.
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To start out with, in an effort to initiate a class war between management and those
working on the shop floor and thereby launch a Marxist revolution, Andolšek & Štebe wrote
about affective commitment (AC), in which the United States (US) received the highest scores
followed closely by Japan. The authors noted that the “development of AC probably conditions
some specific work ethic, which gives employees the feeling that their work is important for the
community and they also feel that through it, they can contribute to the community in a
meaningful way” (Andolšek & Štebe, 2004, p. 203). Andolšek & Štebe did not intend for this to
be the outcome, but if a revolutionary leader was able to create enough insecurity in the job and
financial markets, that individual could drive a wedge between Marx’s proletariat and the modern
bourgeois. “People with higher job insecurity are less committed (AC and CC) and they do not
appreciate their present job anymore because of the job loss threat” (Andolšek & Štebe, 2004, p.
203). By creating insecurity, the revolutionary leader reduces AC, which in turns separates
workers from their commitment to business leadership and local community organizations. To
maximize the affect, the revolutionary leader spins the problem as being the fault of business
leaders and in turn causes greater insecurity. Ultimately, it makes the worker more dependent
The authors of one study brought forward a concept that is actually a target of the Marxist
revolution, the destruction of the family unit (Marx & Engels, 1959, p. 24). Which is also subtly
implied in points three and six of Marx’s10-point plan. In the study authored by Realo, Allik, and
Greenfield, they observed that a society that had strong family ties often had “a negative predictor
of participating in the protection and promotion of human rights, social welfare services, and
labor unions” (Realo et al, 2008, p. 458). The participation in protection and promotion of human
rights, etc., is considered a form of social capital. (Realo et al, 2008, p. 448) In essence, the point
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made by Realo et al is that a strong family unit decreased an individual’s willingness participate in
a communal society thereby decreasing the social capital the individual would want to share with
the community. Social capital, like intellectual property, was something that needed to be
controlled in point six of Marx’s plan. In addition, if the family unit is destroyed, an individual’s
right to inheritance becomes invalid since anything inherited is actually property of the state. The
destruction of the right of inheritance can be found in point three of Marx’s plan. Furthermore, a
strong family unit means individuals have become self-sufficient, this cannot be allowed in a
Marxist society since this implies that the labors of other family members have been exploited.
In points seven and eight of Marx’s plan, he wrote about keeping the working class
immersed on various industrial and agricultural projects deemed necessary by the leadership of the
party. (Marx & Engels, 1959, p. 28) The individual no longer needs to be concerned about
searching for work since everyone will be required to work. Not working falls in the category of
labor exploitation; consequently, making labor not just an entitlement, but also a requirement of
the worker. An individual’s entitlement to work was something Peterson and Ruiz-Quintanilla
wrote about in their study Cultural Socialization as a Source of Intrinsic Work Motivation. They
wrote, “Every person in our society should be entitled to interesting and meaningful work”
(Petersen & Ruiz-Quintanilla, 2003, p. 209). As the title suggests, the intent of the study to
improve worker motivation using socialistic techniques; subsequently, the best worker motivation
play an important role in a Marxist system. Two separate studies covered those exact topics. The
first study written by Yakushko, Career Development Issues in the Former USSR: Implications
of Political Changes for Personal Career Development was concerned that “…educational
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systems did not focus on helping students connect their educational experiences to vocational
drawn from the former Soviet system and from observing the current changes
within the former Soviet states can aid Western career scholars in modifying models
that tend to overemphasize individualistic career processes” (2007, p.312). Simply, the
government will guide future students into career paths with limited options since the needs of
society must be served. The student will no longer be allowed to choose just any career path that
might lead them to a calling. In regards to the second study, it was written by Ambrose titled,
Perspectives. In it he wrote, “These issues require that we channel more of the critical activism
we normally employ in advocacy for the gifted and talented per se toward advocacy of adequate
provision for deprived high-potential children” (Ambrose, 2002, p. 178). The well-intentioned
author of this study offered another politically corruptible band-aid solution that steers gifted and
deprived children into social activism, which in the current state of education means socialism. In
the end, those children deemed gifted and deprived will be indoctrinated into socialism so they can
lead others down the path. The two studies noted in this paragraph fall under the tenth and last
point in Marx’s plan in changing a highly evolved capitalistic nation into a socialistic one.
The ultimate goal of Marx was to introduce socialism on a global scale. As noted by
Feuer, “Marxism, which declared itself the harbinger of a new international order…” (Marx &
Engels, 1959, p. ix). Jackson faintly reiterates this ultimate goal when he wrote his study on
Breaking Down the Barriers: Bringing Initiatives and Reality into Business Ethics Education. In
the study, he suggests a company should take a multi-national approach to ethics, which seems
harmless until he reveals his solution. Jackson writes, “The solution lies in the idea of reputational
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capital a concept that links shareholder and stakeholder conceptions and brings economic and
social reality to students’ minds” (Jackson, 2006, p. 67). Jackson’s approach is two-fold; it
incorporates the Marx’s tenth point concerning education and it takes socialistic concepts, or
advancing the revolution, on a global scale. It is interesting that Jackson’s attempt to solve
Weber’s dilemma, which has ethics and morality decreasing when capitalism increases, requires
the student to lose their national identity and a portion of their freedom to speak freely using
economic terms since the student will be required to repudiate capital. Furthermore, the study
implies that a majority of the unethical behavior throughout the world emanates from businesses
allowed by government, then Jackson’s approach purposely misses the unethical behavior in the
controlling government entity while restricting economic free speech. Marx would have approved
of this approach.
Promoting socialism on a global scale is something that Angle writes about in his study as
well, which is titled, Decent Democratic Centralism. Concerning globalism and Decent
Democratic Centralism, Angle wrote, “…my approach might better be termed [a] ‘global
philosophy’” (Angle, 2005, p. 520). Despite the name, democratic centralism is nothing more than
a variant of Marxism that provides the illusion of democracy while requiring all citizens to be
legitimacy; liberal democracies and decent democratic centralisms will share the title of well-
ordered people” (Angle, 2005, p. 540). Well-ordered is explained in this manner, “members of the
society should not be forced to embrace the people’s common good, though they can, of course,
be forced to follow the law” (Angle, 2005, p. 523). The law that Angle speaks of is an
international ‘Law of the Peoples’ concept expressed by Rawls. It appears that Angle assumes that
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his version of centralism and the consolidation of power will not be abused by those in power. In
addition, he also assumes the people can reject the laws the central authority creates. If a group of
people in a small portion of the globe decide some law is unjust, will they still be well-ordered or
people in his study. His subject group happened to be the Russian people. In his study, he analyzes
the Russian character using three clinical psychoanalytic rationales. These were: 1) “A rationale
lies behind every form of irrationality”, 2) “much of the people’s motivation is unconscious”, and
3) “our behavior is very much a product of previously learned behavior patterns” (Kets de Vries,
2001, p. 587). Kets de Vries blamed most abused nature of the Russian character on the Czars;
however, he quotes a couple of Russian citizens that suggest Stalin was even more brutal and
oppressive. More importantly, Kets de Vries highlighted a Marxist socio-economic reality; it was
the reoccurring theme that “suffering is a virtue” (2001, p. 594). Suffering was a common
Kets de Vries had added this interesting quote to his study. He wrote, “For many party officials,
however, democratic centralism was nothing more than a slogan used to suppress disagreement
and genuinely free discussion” (2001, p. 618). The irony in this quote was that it reaffirms the
illusion created by theorists naming things something that they hope will happen. In this instance,
democratic centralism was nothing more than socialism and any democratic dissent was quickly
snuffed out.
Despite the inherent flaws of Marxism, which include, capital conversion, the creation of a
low or no-growth society, potential for abuse by those in power, etc., Marx’s ultimate solution to
all of his problems was to take the revolution global. The ultimate problem with socialism is
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change and the rate at which it occurs. It has to be controlled or suppressed in order for a
typically bulky bureaucratic central planning unit to keep pace. The only way for change to be
slowed on a global scale is to create a central planning unit on a global scale. In doing so, those
countries that were highly advanced and operating freely under a capitalist system must be
equalized. With the eventual societal regression, the playing field will be leveled thereby opening
the door for Marx’s ultimate objective of globalized Marxism. Whether the authors in some of the
referenced studies realize it or not, their efforts only aid societal stagnation if not full-scale
regression, which is the beginning of the equalization process. This in itself will be used to define
classes and breed discontent in the populace. The manufactured angst will be manipulated into a
class struggle; thereby, creating the need to maintain a greater level of control to ensure humanity
has a well-ordered populace. Those individuals fighting amongst themselves will not have the
energy or resources to fight the central authority. Consequently, laws will be imposed that are
more restrictive to quell the unrest caused by the combatants. Eventually, the new world
Regrettably, for all, a fully entrenched socialistic system will only end up breeding the type
of tortured bipolar souls as described by Nikolai Nekrasov in referencing the Russian psyche.
“Wretched and abundant, Oppressed and powerful, Weak and mighty, Mother Russia!” (as cited
by Kets de Vries, 2001, p. 586). This tortured bipolar soul is a result of the individual developing
a “false self” (Kets de Vries, 2001, p. 604). “When people’s developmental processes are
governed by compliance, however, especially when they are subjected to unempathic authority
figures, they are in danger of being seduced into a ‘false… self’ to the outside world” (Kets de
Vries, 2001, p. 604). Furthermore, as the false self develops, this “contributes to a sense of
futility, makes for pseudo-maturity, and will not foster people’s creative sides” (Kets de Vries,
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2001, p. 604). May be the anarchist within, as expressed by Kets de Vries in the title of his study
about the Russian character, is actually the trapped inalienable right of freedom wanting to come
out? The former Soviet Union has proven that the bipolar disorder previously described can
happen at the national level. Furthermore, decrepit conditions that occur in most liberal cities
disillusionment is sure to follow as the US progresses into the serfdom as described by Hayek.
In the studies that either referenced Weber or expressed his concerns, there were two
dominant topics. First, the Protestant religious belief is not a prerequisite for Capitalism. The
second is about freedom’s anarchist tendencies, in this instance economic free speech called
Capitalism, and how does a society approach it in a civilized manner. In Weber’s research, he
noted how Protestant religious leaders at first turned a blind eye toward economic freedom as
long as it did not promote ungodly acts and the church ended up profiting from the activity. The
result was an economic explosion that propelled the Protestants ahead of other religions and
classes, much to the ire of the ruling, political, and intellectual classes. For it allowed, even the
most common individual to wield more power than was once thought to be above their station.
In regards to Capitalism and the Protestant belief; Cavalcanti, Parente, and Zhao tried to
explain why, despite having similar religious roots, Capitalism prospered in a Protestant dominant
community more than a Catholic one. Not surprisingly, the results of the study were inconclusive.
Their hypothesis could only explain differences between northern (Protestant) and southern
(Catholic) Europe, but they could not explain differences between Europe (Protestant dominant)
and Latin (Catholic) America. The study failed to explain why Capitalism does not automatically
spread like wildfire in some religious cultures when the religious cultures are similar to others
where capitalism was successful in being implemented. The authors missed the point that religious
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beliefs alone do not spread capitalism more effectively than other religions. There are numerous
reasons why capitalism does not spread successfully and most of those reasons have something to
do with the local or regional socio-economic power brokers. Cavalcanti et all’s negative results
actually offered some positive affirmation that capitalism is not the progeny of religion, it actually
can occur in the absence of restrictive religious and non-religious policies. Furthermore, without
burdensome policies, societies progress as Novak noted when he quoted Abraham Lincoln in
offering a prediction as to what will happen if capitalism where to continue to grow, “most
favorable – almost necessary – to the emancipation of thought, and the consequent advancement
of civilization” (2005, ¶ 21). Lincoln suggests that only through economic freedom, which is
In his article, Max Weber Goes Global, Novak wrote about the poverty rates in India and
China and how they dropped after a small portion of economic freedom called capitalism was
introduced into their socio-economic systems. Two countries that contain almost no Protestants,
benefited from their controlling entities relaxing economic regulations. The article went further as
to explain why other religious sects were successful in employing capitalistic concepts. Novak
reiterates the point made in the previous paragraph; it is not the religion it is the freedom allowed
that provides the best environment for capitalism. As previously stated, capitalism is nothing more
than a form of freedom that allows individuals to ingeniously use their belongings to generate
more capital as they potentially pursue a calling. A calling can be something that they are naturally
good at doing, something they learned, or something they have a passion for doing. An individual
that can combine passion with work may not work a day in their life.
Some authors nibble around the edges using others as their moral and ethical compass. In
these instances, the author validates or disputes a previous work while not addressing the key
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aspects directly. For example, Schluchter wrote about Weber’s works that ranged from 1910 until
his death in 1920. In it, he references other religions but specifically mentions the trials and
distinctiveness of the European and American modern rationalism and at explaining its emergence,
evidence that Weber was working to expand his theory of capitalism by reviewing several different
economics. Unfortunately, Weber died before he was finished and Schluchter eventually settles
only on Judaism and the contributions it made before the second temple was destroyed in
Jerusalem hundreds of years ago. The real opportunity for Schluchter was the ‘religious-ethical
viewpoint’ in socio-economics and the way it was able to transcend through different societies and
religions.
Weber’s justified concern about the growth of capitalism was the decrease in society’s
acceptance of religion, ethics, and morality. As Weber stated, “I fear, wherever riches have
increased, the essence of religion has decreased in the same proportion” (Weber, 1958, p.175). In
this instance, ethics and morality are the essence of religion. However, Weber’s concern was
actually the understanding that as society’s progress they turn secular and amoral in nature,
thereby confirming Marx’s notion that socialism becomes the next logical state after capitalism. If
Weber’s assertion is correct, then it is only through responsibility can an individual increase his or
her freedom. (Weber, 1958, p.50) Then as a nation becomes rich with wealth, it will have a
tendency to want to share that wealth. Consequently, in the process of removing life’s burdens a
society makes its people less responsible for their own actions and justifies it with moral
equivalency in the deeds of others. This socio-economic support with compounding moral
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equivalency encourages individuals to become dependent and less responsible for their own
actions. Subsequently, dependency allows a society to de-evolve and fall pray to socialism and
then totalitarianism. As a capitalist country gets closer to the point of socialism, the system will
have a large dependent class and a smaller paying class. Somehow, society needs to find a balance
between aid and responsibility in which it needs to error on the side of expecting too much in
individual responsibility. Unfortunately, as Henry David Thoreau was one quoted to have said,
“There are a thousand hacking at the branches of evil to one who is striking at the root” (1854, p.
77). In this case, some of the thousands are intellectuals trying to solve this dilemma through
legislation and government. Whether knowingly or not, as some individuals search for positive
social change, they have hastened the continued societal degradation; as a result, they cause
One author who tried to fill an ethical void with hyperbole was Jackson, his article
concerning business ethics as previously noted in this section. He stated, it is about bringing ethics
into business by “integrating ethics into all facets of business” (2006, p. 66). His globalist
approach based on reputational capital lacks two ingredients. In a diverse world, who does he
assume to be moral arbiter of the world’s populace and why did he only focus on business?
Jackson is correct in writing about business being challenged morally and ethically; however,
many schools do have courses that focus on business ethics. In addition, in evoking real change,
Jackson should have looked at politics and public administration as well since ethics and morality
are a societal issues, not just business issues. With his focus solely on business, he suggests that
business schools teach students to go out and change societies by scrutinizing a vague concept
called the company’s “aversions and preferences” (Jackson, 2006, p. 79). Somehow, Jackson
expects the businessperson to find a moral equivalent balance between total societal immersion
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and righteous indignation when travelling abroad. Again, it is not that businesses should abstain
from trying to do what is morally and ethically right, on the contrary. However, it is difficult for a
business to be ethically clean when some countries look at bribes as the cost of doing business.
Instead of focusing on changing the world through business ethics, Jackson should have searched
for a set of societal ethics within his own country before taking on the world. It is surprisingly
arrogant to look at other countries problems expecting them to change through business practices
In Jackson’s defense, he is trying to solve the ongoing ethical and morality issues found
throughout the world. Other authors seem to de-value humanity as noted by Dr. Martin Luther
King, “They are the naturalists or the materialists; they are the Marxists; and they would see man
merely as an animal” (1988, p. 13). Unfortunately, for most in the United States during the past
several decades, the individual has ignored the assuming pleas of politicians and intellectuals as
warning, which has lead to voter complacency and apathy. Since apathy and complacency were
noted as a social ‘deadly plague’, it has allowed a group of Marxist inspired politicians to occupy
various seats of power. The same type of people that Bradford commented on when he lamented
about those that ‘thought they were wiser than God’ and confiscating property for the good of the
community (1908, ¶ 217). Despite socialisms historical failures, the socio-economic lessons of the
past have been ignored, maybe this is why Marxists discourage an accurate account of the past.
How else will they be able to sell false hopes of a future they have historically never provided?
Discussion
Marx’s roadmap was a picture that provided the illusion of equality and deliverance from
theoretical oppressors while sacrificing individual freedom and long-term growth. The illusion
includes theoretical socio-economic liberation; however, Marx’s own words suggest that the
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highly speculative intellectual heaven on earth required continued sacrifices that were to be
expected of the people. History has provided examples of how citizens become indentured
servants to Marxist-like central planning systems. As a result, this shapes individuals in a socialist
society into tortured bipolar souls as described by Nikolai Nekrasov in referencing the Russian
psyche. Recent trends in American politics have mirrored Marx’s unproven dreams and a path has
been taken which ultimately leads to the takeover of all capital. If political and populace resistance
continues to develop, the takeover of capital may need to be achieved through brute force,
intimidation, extortion, etc. as history has demonstrated. Unfortunately, Marxism only requires the
pretenses that is designed to maintain the status quo where the power of the few will overrule the
desires and dreams of the many. Yet these lessons from the past have been ignored; as a result, the
United States has elected an administration that has used disinformation, bait and switch
techniques, and thug politics to win an election. It has been amazing to watch a society turn its
back on life, liberty, and the pursuit of happiness for a societal plan that believes sacrifice is a
virtue. The result is an administration implementing Marx’s grand design and the 10 points
designed to tear down a capitalist system. The executive orders and legislation being passed has
occurred at a blazing speed, so much so that those listed only represent a portion of the ones
signed and being worked on in the administration’s first 7-months. This section will discuss
executive orders, signed legislation, and pending legislation while comparing them to Marx’s
Omnibus Public Land Management Act of 2009 funded numerous non-military related
departments within the federal bureaucracy. It was highly criticized for having numerous
earmarks. The question left unanswered, in the form in which it was passed, was it necessary in
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tough economic times when the government demands sacrifices of its people? It appears that
sacrifices are only to be expected of the subservient class that pays taxes while government
depletes its resources making taxes increases inevitable. This act exacerbates the need for higher
progressive tax increases found in point two of Marx’s plan. Ironically, one item that was chopped
from the approved $410 billion Omnibus spending bill was the successful $18 million dollar
Washington D. C. School voucher program. The cancellation of the voucher program ensures that
point 10, a consolidated public school system, in Marx’s overall plan continues to be carried out.
Hypocritically, the spending bill cancels a successful school voucher program while giving $181
million to ACORN, a political action group that is working to ensure that the government is the
primary lender in regards to home sales for the poor. Ultimately, this will lead to the abolition of
property rights, as US citizens currently understand them and in turn accomplish the first point in
The Edward M. Kennedy Serve America Act grows the number of paid volunteers from
75,000 to 250,000 in the hopes of establishing various educational opportunities. The program
has the potential to do societal good; however, it breeds dependency because it trains volunteers
to become more dependent on the services government, not less. It provides people the
understanding that the answer to life’s problems is not found within them, but in a government
program that only increase taxes and validates the need for a higher progressive tax. In addition
to point two in Marx’s plan, it covers points seven, eight, and 10. Points seven and eight reference
growing the government workforce and deploying the labor to support central planning activities,
in this case the government workforce indirectly grows by 175,000 while performing various
tasks that have been deemed necessary by the current administration. While the educational aspect
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of this act is just another form of indoctrination as deemed necessary by the government that falls
The Helping Families Save Their Homes Act of 2009 is a piece of legislation that is a
quick fix in order to offset the problems caused by Congress when they forced financial
institutions to relax lending practices and then compounding the problem by not addressing the
issues with Fannie Mae and Freddie Mac. By creating bad policy and ignoring the pleas of
regulators, Congress blamed financial institutions that were less than ethical in the application of
the policy that they created. Consequently, they create this piece of legislation that allows the
Secretary of Housing and Urban Development (HUD) to force lending institutions to amend
loans; furthermore, it also allows bankruptcy judges to reduce principals and interest rates. This
act indirectly centralizes power to control the credit of home loans in the hands of the Secretary
of HUD and bankruptcy judges, which is point five in Marx’s plan. In addition, it allows the
In a bit of irony, the Obama Administration has created numerous appointed positions to
run special task forces; these positions have an unofficial title that includes czar. Most of these
positions come by presidential-executive order. Consequently, Congress has little input in their
activities. Senator Robert Byrd believes that the use of czars has tipped the balance of power in
favor of the executive branch since Congress has no say in their activities, especially when
Congress has already appropriated funds for specific activities. (Bresnahan, 2009) For example,
cyber security or Internet czar allows the government to monitor the internet. Coincidently, it is
point six of Marx’s plan. The auto or car czar is a unique appointment, since that czar was
appointed without knowing anything about the automobile business. Much like his predecessor,
Steven Rattner (De la Merced & Sorkin, 2009), the new car czar Ron Bloom has admitted that he
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does not have any experience in the car business. (Martin, 2009) At least Bloom, an ex-steel
workers union official and private investment banker, has had experience in handling struggling
businesses in major industries. Unfortunately, the reality is that the car czar has control over two-
thirds of the US auto industry, Chrysler and GM. This czar position can be used to employ several
different points in Marx’s plan. The most important of them being point five, the taking over of
credit; points seven and eight that establish and control labor. To Senator Robert Byrd’s point, the
list of czar names includes the HUD or Housing Czar, Executive Pay Czar, Health Insurance Czar,
Energy Czar, Bank Bailout/TARP Czar, Drug Czar, etc. In total, there are over 32 appointed czar
Future legislation that has been endorsed by the Obama Administration in order to
implement a Marxist agenda includes Cap & Trade, Health Care Reform, and Card Check. Some
of President Obama’s harshest critics have asserted that if any of the three bills listed end up being
passed into legislation, the US will no longer exist as the founding fathers intended the nation to
be. Even the Russian state press Pravda has been amazed at the speed and audacity at which the
Obama Administration has taken the US into the depths of Marxism. (Rodina, 2009) Pravda’s
opinion comes before any of the three bills noted were seriously talked about in Congress. It is for
that reason that some critics state that if Cap & Trade, Health Care Reform, or Card Check pass,
the US will not be able to turn away from Marxism. Using Marx’s plan to convert a state from
Capitalism to Marxism, the three bills in questioned will be described in general and evaluated on
The first of the three being discussed in Congress is Cap and Trade. Most of the proposals
being talked about by the President and in Congress come down to one common theme; it is the
control of carbon dioxide emission. The sources of carbon dioxide emission range from energy
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plants, factories, homes, cars, and even cola products. Congress, the Environmental Protection
Agency, or some Czar will establish limits on the sources of carbon dioxide. The entities that own
or consume will be forced to ration resources in order to stay below or at the established limits. If
the entities stay under established limit, they sell off the excess as a theoretical carbon credit.
Those that consume more than the established limits will be forced to buy the carbon credits as
carbon offsets. (Lieberman, 2007) The cap and trade concept is nothing new since Europe and
numerous other countries have been practicing it for some time. Recently, the impetus for cap and
trade comes from the claims being made by geologists and climatologists that global warming is
manmade. These same scientists have been criticized for using dubious scientific methodology in
some of their results. In addition, current global temperatures have not increased since 2001. As a
result, Australia and other countries have suspended their versions of cap and trade systems for
being too costly to maintain, increased unemployment, and deemed not necessary due to climate
conditions. (Strassel, 2009) In March of 2009, a study of the effects on employment of public aid
to renewable energy sources assesses Spain’s efforts in using renewable energy since the mid-
1990s. The study substantiated recent claims that renewable energy in its current form has a
negative social impact that has some opponents of ‘cap and trade’ calling it ‘cap and tax’.
(Álvarez et al, 2009) Despite growing concern, the Obama Administration continues to push for
cap and trade legislation. In Marx’s grand scheme, the Obama Administration would be targeting
capital, in all it’s various forms since any increase in the cost of doing business in regards to
energy will affect every part of society, both the rich and especially the poor. Moreover, society’s
innovative spirit and rate of change will be reduced to a crawl. Simply, the barrier in entering an
established market will be increased; consequently, only large corporations will be able to launch
new products. The direct net affect of cap and trade is a heavy progressive tax, which is point two
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of Marx’s overall plan. The indirect consequences include the confiscation of bankrupt properties
as happened with Chrysler and GM (point one), with a heavy progressive tax and an increase
bankruptcies will require a stronger central bank and credit system (point five). The increase
energy tax will curb travel and transportation (point six). Finally, the proponents of cap and trade
subsidized jobs (points seven and eight). Whether a person is for or against cap and trade, the
The next spending bill that the Obama Administration wants passed as soon as possible is
Health Care Reform Legislation. According to a Whitehouse Press Release, this legislation is
designed to reign in costs while providing high quality healthcare to every citizen. (Whitehouse,
2009) Excluding Medicare, Medicaid, and other existing government medical related cost, the
estimated additional cost being debated in Congress is under one trillion dollars. However, the
Congressional Budget Office doubts the debated cost and it estimates the cost over a trillion
dollars. (Bolton, 2009) In regards to quality healthcare, the US is ranked highest in several
categories. For example, using cancer survival rate as a unit of measure to evaluate cancer
treatment, the US ranks number one in having the highest survival rate while countries (Canada
and Europe) with centralized healthcare have significantly lower survival rates. (McCaughey,
2007) As a result, if the new centralized healthcare legislation passes, it will be evaluated using an
already high standard in regards to quality. Another key portion to healthcare legislation being
debated is the plan to increase competition in the health insurance market by creating a public
government option. However, critics have noted that proponents of a public healthcare insurance
are asking private insurance companies to compete against a government funded public option.
Consequently, private companies that have to make a profit will square off against an entity that is
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not required to make a profit and it has a seemingly infinite budget to absorb any losses and
budget shortcomings. If the budget is not infinite, then the healthcare quality and service will
decrease as other industries drop their company funded private option in order to offset the extra
cost of doing business because of higher taxes. If the budget is endless, then the unemployment in
the US will increase because it drives insurance companies to go over seas or bankrupt. In the
end, with less income revenue through payroll taxes, the government will be forced to decrease
healthcare quality and services. Even some of the presidential advisors on healthcare have
conceded that if healthcare legislation passes, some ‘pain’ will be felt. (McCaughey, 2009) The
key to true healthcare reform is actually job creation in the private NOT government sector.
capitalist system. As with anything dealing with Marxism, the absorption of private capital into
centrally controlled, public sector is the primary goal. With insurance being a commodity that is
purchased by the insurance holder, absorption of capital in the form of insurance policies will have
a tremendous boost to any effort in centralizing capital while de-capitalizing the private sector as
noted in point five of Marx’s plan. To pay for this, some legislators have suggested a need for a
higher progressive tax that would be imposed on those making a combined household income of
$200,000 to $250,000. However, other legislators have suggested a value added tax that would
affect any purchase made by anyone, including the poor. The new taxes would fit into point two
of Marx’s plan while having the added benefit of the continued de-capitalization of the overall
economy. The second part of the attack would allow the government to have indirect control of
the actions’ of every citizen. Those activities deemed unhealthy by the government, need not be
covered under a centralized medical system. Similar to some wellness programs, those who
smoke, drink alcohol, do not exercise, eat fast foods, have irregular lifestyles, etc. can have their
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coverage reduced or voided. Remember, the government cannot save money on the healthy; it can
only save it on those who have poor life styles or those who are sick. This tactic will become
necessary for legislators as tax revenues decrease with the abundance of capital already
confiscated by the government. The debate on healthcare legislation in it various forms combines
various entities such as hospitals, treatment facilities, insurance companies, etc. into one large
indistinguishable government entity, which is point nine of Marx’s plan. Furthermore, this will
require a centralized database system to control health records. This database system has been
sold as necessary item to ensure the speedy retrieval of medical records in a medical emergency.
However, point six of Marx’s plan requires the control of all information. Finally, the wellness
programs in the healthcare legislation laid out by the government as cost avoidance measures can
be used to control and indoctrinate future generations, which is point 10 of Marx’s plan.
Card Check, or what has been labeled erroneously as the Employee Free Choice Act, is
another issue that the Obama Administration has been pushing. It is erroneously labeled as the
Free Choice Act since it does not provide anything more in regards to employee free choice than a
secret ballot already provides. On the surface, it would allow the employee to vote a union in his
or her place of work by either signing an actual petition or a yellow shop (petition) card. (Allen,
2009) Currently, the employee has to sign a petition or shop card in order to set up the
opportunity for a secret ballot. “A second provision would give federal arbitrators power to
impose contract terms on companies that fail to reach negotiated agreements with unions”
(Trottman & Mullins, 2009, ¶ 5). Opponents of the bill mention that its two provisions offer a
deadly one-two punch in regards to jobs and ultimately tax revenue. Furthermore, the union does
not need to notify the employee that the act of signing is equivalent to voting yes for the union.
(Trottman & Mullins, 2009) Other opponents have stated that by not signing the card, an
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employee is open to harassment and intimidation that has been reported to have occurred in the
current process. With a secret ballot, it allows the employee the opportunity of anonymity and it is
one of the reasons why a secret ballot is used in local, state, and federal elections. A senate
filibuster ultimately stopped the bill in March of 2009; however, various union officials have
vowed to take up the fight again in the near future. What the bill offers those that believe in
Marxism and promote its communal agenda is a shift in power of theoretical employee rights from
the bourgeois to the proletariat. In addition, it lays the foundation of organizing a country based
Marxist central planning concept where each individual is beholden to the national party. In doing
so, everyone will be a part of a national industrial or agricultural armies as noted in point eight.
Eventually, the differences between various unions will become obsolete as the work force is
combined into a national union to address the needs of the state, which is point nine. Finally, it
provides another avenue to indoctrinate and maintain all workers, both future and current, in
Marxist ideology throughout their working life thus ensuring long-term party survival. Short term,
card check legislation will only drive more chaos into a dying capitalist system requiring more
Despite the inevitable societal implosion found throughout history, class antagonisms have
always played a part in any system that becomes dependent upon a central planning concept. In its
simplest form, a Marxist system requires a political class on the inside with the power and the
workers on the outside walking on eggshells trying to avoid breaking the endless stream of rules.
The sacrifices of the worker go for naught as two things become very apparent. First, the freedom
they lost will never be given back peacefully. Second, as the central planning unit adapts to an
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ever-changing world the level of sacrifice will only increase. This will eventually lead to public
dissent. Consequently, this makes all variants of Marxism in a never-ending struggle to suppress
all forms of internal class struggle while promoting theoretical class struggle a broad. This angry
cycle of hate will only breed more hate. (King, 1998) Consequently, locking all individuals in a
perpetual cycle of class struggle and hate that is needed to move Marxism on global scale. From
the perspective of the individual, the distinctive qualities that allows humanity to rise above the
rest of the animal kingdom will no longer exist because “… the naturalists or the materialists; …
the Marxists; …they would see man merely as an animal” (King, 1988, p. 12 & 13). King’s point
government actually causes societies to de-evolve. (1958). Furthermore, since a centrally planned
society robs or seriously curtails an individual in pursuing their calling, the individual loses their
ingenuity, motivation, and self-dependence. (Weber, 1958) The individual will be reduced to a
beast of burden serving the needs of the Marxist state. Remember the warning spoken by Thomas
Jefferson, “A government big enough to give you everything you want, is strong enough to take
The title of this paper was Marxism versus Capitalism. During the learning process, it was
discovered that Marxism versus Capitalism is an inaccurate assumption since one is a socio-
economic system of government and the other is a freedom that is dependent upon a system of
government. Capitalism, or what has been called a free market system is just that, free, and its
freedom is depended upon regulatory agencies and various levels of government. Free markets
thrive in the absence of government. However, as Weber noted as a concern, a free market
without some type of moral or ethical understanding is anarchy. The question that remains
unanswered, if Marxism is a socio-economic system that enslaves and robs humanity of its dignity
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and ingenuity, then what stops a society’s natural progression to de-evolve into a Marxist,
Socialistic, or Communistic system as Karl Marx has predicted? The answers can be found in
those who have struggled for freedom throughout history. If an individual wants to make true
positive social change, then he or she should study the works of our founding fathers, Abraham
Lincoln, and most recently, Dr. Martin Luther King. Their thoughts can be tempered in an
economic sense through the thought processes of Friedman and others. However, it is the
founding fathers, as noted by Dr. King, which has provided the mission and vision for societal
growth. Dr. King went as far to quote the mission and vision from the Declaration of
Independence in his ‘American Dream’ sermon (1998). “We hold these truths to be self-evident,
that all [people] are created equal, that they are endowed by [their] creator with certain
inalienable rights, that among these are Life, Liberty, and the pursuit of Happiness”. It is with that
thought in mind that Dr. King shapes the true goals for the individual in the Breadth, Length, and
the Height concept. (1988 & 1998) Simply, those true goals provide the constancy of purpose
necessary for the individual to be successful. Its wisdom can be found in the letter of advice
written to William Bradford upon his departure to the New World. Its wisdom can answer some
of the concerns Weber wrote about in the Protestant Ethic. Specifically, “only through [individual]
responsibility does a person increase his or her freedom” (Weber, 1958, p.50). The irony is that
individual responsibility that is found throughout the pages of any important religious book does
not need to have religious connotations if the ethics, morals, laws, and regulations adapted by
society are enforced equally and consistently regardless of who the offender may be. As soon as
the first exception has been made, the erosion process has been started. This is not to say that
ethics, morals, laws, and regulations cannot be changed. Change is a necessary function of
survival. However, the change to the foundation has to be done in a controlled and strict manner
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or society risks suffering a societal collapse. The affects of societal collapse are being felt as
unemployment rates have hit new highs in some areas while the Obama Administration continues
to embark on radical change while moving as fast as possible without regard to societal
consequences. This social change without any foresight to the damage it will inflict will require
immense sacrifice to endure the pain. If the Obama Administration truly cared about the
capitalistic economy and wished to improve the socio-economic conditions of all citizens there
have been numerous examples from Hayek and Friedman that provide a better plan to socio-
economic redemption. Of course, this would require true change and it would start with the
It is with these thoughts in mind that the first knowledge area module closes and the
second one opens. As previously stated, history has demonstrated that Marxism and any other
secular religion fails to advance a society as the society flails about trying to provide everything to
everyone and in turn actually provides very little except for broken promises and more sacrifice.
Weber and Capitalism provides a path to societal growth; however, as one becomes successful,
the path becomes clouded and lost. This opens the door to the secular religions. It is in the next
political commentary that various authors will be used to discuss true positive social change that
is inclusive rather than exclusive. Nevertheless and to the point, it will begin to answer the
concerns of Weber, while adhering to the advice provided by Bradford in order to avoid Marx’s
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