Ideas of materialism and idealism essay

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Materialism and idealism are two theories that greatly vary but are essentially straightforward to grasp in terms of different and contrasting the two. Karl Marx, a nineteenth century German thinker and socialist saw materialism as a theory in regards to every reality becoming based on subject. Materialism is based on more of a medical and informative approach. For example , the idea of a table was developed by humans because of their experience with other furniture, not from consciousness. Idealism, is a theory that refers to the mind and also the spirit of God becoming the origin coming from all material items on Earth.

Making use of the table case, a materialist would believe social getting determines mind, whereas an idealist might argue that mind determines becoming. Materialism relation all phenomena even those of the mind, is caused by a materials agency.

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Idealism regards tips as the sole reality. The majority of folks do not live a life free of materialism. To do so persons must be pleased with a lifestyle free of indulging their bodies and brains with things that pleasure the sensory faculties.

Few people are with no materialism, which usually would mean that money and also other physical possessions mean almost no to them and it is vital that they have to decision to be able to openly choose this kind of without being pressed on simply by certain societal forces.

The most popular form of idealism is the proven fact that individuals can do anything that set the minds of men to. For example , one can get over poverty if perhaps they put their mind to it and try really hard. Poverty can be not a socialphenomenon caused by societal limitations or perhaps illness in the family, rather a personal choice. In this conventional paper I will be discussing Karl Marx’s background materialism theory, Alfred North Whitehead’s clinical materialism theory, and how both coincide in terms of aspects of human being creativity; yet also the differences of their notions through an idealistic approach.


Marx’s theory of historical materialism is considerably influenced from Hegel’s standpoint of history getting composed of opposition forces. Hegel believed which the world is only made up of performances, and that true reality is an idealistic watch of the world. Nevertheless , although Marx did side with Hegel regarding his notion of the world composed of opposing causes ” this individual did not assume that the world covers these “true realities that Hegel was adament upon (idealistically). The way Marx analyzes background it’s expansion over the years, relies upon the means of production and the human relationships people get into as they use these method of production (socially). At first, Marx considered the capitalist way of creation to be the many revolutionary the earth has ever seen because the means of production within a capitalistic society change more than social associations people enter in this type of world; referred to as associations of production.

In capitalistic societies, people sell their very own “availability to work rather than the goods they are produce. Essentially, the amount of time going into the merchandise does not mean very much in a capitalistic society. The compensation of what is staying produced by the labourers is what is most important since the labourers receive money for his or her capacity to operate, in order to make it through; these people are called proletarians. As well as the ‘opposition’ in this case, are called capitalists; whom will be the people that normally own the businesses and have your own labour electric power.

Marx, I suppose you could declare, had an eye opening knowledge when he noticed that over time capitalistic societies will eventually use less money upon labour and invest more into new technological improvements. Keeping this kind of in mind, the pace of revenue will drastically fall set up economy grew because time is the supply of all income. If the charge of profits decreases enough, a recession will soon always be the outcome. To summarize, in such an economical crisis, the price oflabour will also fall season, which will cause more money staying invested in new technologies instead of labourers.


When talking about human history, Marx and Whitehead had different takes on what constituted human development and perfection. For Whitehead, the driving force of human history is usually reached by simply self-regulation and reason the place that the habits of mind are close to the behaviors of body system. Through self-regulation one can reach human flawlessness. On the other hand, Marx argues that history is all habits in the body, plus the relations between body to body. It truly is more of a truthful based critique where the “possible is projected from the genuine. To Marx, the mind is known as a habit of the body made by other bodies relationships with other systems. Marx and Whitehead can be compared by the way they the two begin their very own critiques of human history with life experience, and eventually go back to it.

Both of them rely on internal relations as they analyze. Interior relations views activities usually bearing characteristics if that they, themselves, are qualities. Through internal relationships they are adjectives of their social context. Marx and Whitehead both find eye to eye because modern physics sees everything as a developing process and ongoing activity. Everything is usually connected to every thing through an environment. Marx’s views on production inside the economical globe can be straight compared to Whitehead’s mode of thought. The driving force in back of the world procedure (Whitehead’s “creativity) is the development ability (Marx’s view). To know what is wrong with wage labour is usually to understand the technique of production. Wage cannot and really should not assess living work. Marx see’s capitalism being a violation of person and things, mainly because it treats these people as things.

Whitehead and Marx see capitalism since metaphysically bad. The world is a process that sees every person as unique, but capitalism sees every single individual’s creative imagination as a similar, which leaves no space for development. For Marx and the capitalistic notion, human being labour can be treated while an object when the surplus worth separates people’s activity as being truly human. The press labour after people, it slowly removes from the individual’s creative character. Capitalism does not allow for new possibilities of imaginative toarise.

This kind of quote coming from Marx’s publication _Das Kapital_, explains Marx’s view showing how capitalism may expropriate individual creativity involves the enslavement of other peoples in order to bring present creativity through the previous labour of people. “Present creativity sparked by future envisionment has been reduced to the subjective monetary appearance of the general past labour of my own brothers and sisters. Their very own creative lives have paid my wage and mine features paid theirs. We are the retail price of¦. 1 another’s enslavememnt (_Das Kapital, _ Marx Pg. 124). Human beings are not free and creative beneath capitalism, as it does not acknowledge human beings this way. In a capitalistic contemporary society, people are only seen in the light of creation ” the actual produce.

Whitehead goes into detail about capitalism simply just shoves the world to a stop, and the process of advancement and creativeness eventually seizes to can be found. Whitehead’s thought tends to discover similarities and truths through examination of things that may are at odds of each other although tend to discover a way of that belong together. Marx tends to independent any technique from the materials, however equally Whitehead and Marx’s thought graduate to legitimate principles.


Medical Materialism is a notion that twentieth hundred years philosopher Alfred North Whitehead defined as the belief that physical the truth is all that is out there. In this philosophical concept, there is not much room for religion as it is only based on faith in the hidden. Many experts are in opposition to religious faith, and end up ridiculing such philosophy. However , Whitehead stated that “modern technology, as it designed in the West, was based on a faith inside the existence of rational, discoverable laws (Whitehead, Pg. 17-19, 27). The opposition between actual and religion is a topic that is always viewed when those two “philosophies will be talked about. What Whitehead attempts to repair is the gap made by materialism which will splits the concepts valuable and goal from clinical explanation. Whitehead believed that religion was obviously a cultural trend, and that materialism has got out of control in modernity. Intended for Whitehead, almost everything is essentially almost everywhere at all times.

Just about every location requires an aspect of life in everyother location, which is basically a series of events that are linked and essentially form a timeline, or a constructed group of processes. Idea is what distinguishes the spiritual component of the earth. The process, and series of incidents are what constitute the earth, rather than the compound. Process and reality is a concept that makes the earth what it is relating to Whitehead. “Actual Occasion is a concept in which Whitehead believes is usually not an long lasting substance, yet a process in which everything at some point becomes. Idea can be contrasted with Kant’s philosophy about how the world emerges from the subject. With this in mind, Whitehead’s notion is one that is the complete opposite of Kant’s, the place that the subject comes forth from the world. Scientific materialism consists of interaction between issues is space and not developmental, where the identity of a thing does not rely upon other things for its existence.

Various questions will be brought up the moment dealing with medical materialism, as well as the evaluations between materialism and idealism in the light of how change comes about, and how form climbs into the world to start with? These concerns are crucial when dealing with materialism, which must explain the emergence of the formation of matter, and idealism which usually explains just how ideas (substances) even enter the world. For whitehead, the characteristics of your life are overall self-enjoyment. The right community is having relations with others, which is something both Whitehead and Marx consider. No one will certainly willingly make a move that is awful, if what is good holds true. The innovative activity that Whitehead speaks of, is comparable to Marx’s watch of human perfection and activity too.

The process of self-creation is the alteration of the potential into the genuine, and the pleasure of such a alteration includes self-enjoyment, which is what humans shoot for. Self-enjoyment is a certain quick individuality exactly where each and every knowledge is unique, and done because of its own sake (no result in itself). When ever Whitehead discusses the human encounter and how to have a baby things which have been real, this individual means that all of our experiences are completely very subjective and that the body are associated with the presence of your minds, which is where Whitehead and Marx bump mind, if you can (Whitehead, Nature Alive). As I mentioned, Whitehead believes the habits of mind are close to the behaviors of body system, whereas Marx believes almost everything is made up ofthe habits of bodies, and relations among bodies.

To help understand Whitehead’s theory of scientific materialism, one need to fully understand self-enjoyment and what is ideal. Goal, also referred to as the goal, limits the field of potential and it is present through the entire past, present, and long term experiences ” they are present but not constantly achieved. Regarding the idealistic approach of Whitehead’s clinical materialism notion, there are two kinds of findings he explains; which are traditional empiricism (sense perception), and direct element of our knowledge (Whitehead, “Nature Alive 1, Lect).

The evidence for PURPOSE or goal, comes from physical feelings. Humans are organic, as the know and actualize the great (Whitehead, “Nature Alive 1, Lect). This is directly related to Marx wonderful economic meaning of history which in turn actualizes the great. (Whitehead “Nature Alive 2). Whitehead and Marx reveal their landscapes of character as a pair of internal techniques, rather than an externally set of substances, which can be the most common motif shared between two and the outlook of nature.


Alfred North Whitehead’s idea can be very difficult at times, but he shows a system that explains just how tangible aspects of human experience can provide evidence as to how we understand actuality. Process and reality can be looked at as a way of becoming. There are many phases with this philosophy that attempt to produce Whitehead’s idea. However , Whitehead’s speculative beliefs is known as the philosophy of organism by which Whitehead views reality while unified parts that enjoy important roles in keeping certain operations. Actual entities or situations are what Whitehead identifies as the realities on the planet. Actual occasions are sound facts through which our feelings and thoughts are based on, hence the name “Actual.

The various other elements of individual experience these are known as “prehensions (mental understanding) of actual entities ” something of associations that links all genuine entities. Prehensions are ways of understanding and analyzing the world. Prehension is not a thought process, but to prehend something is to experience a idea or possibly a concept of a particularthing. This is certainly a process of your actual entity becoming by itself by appropriating elements from other existing organizations. This can be called back to the process of becoming, which in the case, the becoming of the actual entity is because of the prehensions that take place.

To conclude, although idealism and materialism differ considerably from a philosophical and religious perspective, Marx’s and Whitehead’s materialism theories terme conseillé in factors that have regarding human imagination and how associations with others and one’s self allows transform the into the actual. Although Marx’s notion of human imagination and efficiency is mainly covered in respect to his monetary view of societies and capitalism, both notions are likely to share comparison when looking at the world and what it has to offer.

Returning to Whitehead’s view in the driving force of human ideals and perfection that is come to by self-regulation where the behaviors of one’s head tend to have a sturdy grip to the habits of the human body. Whereas, Marx did believe human history plus the actualization of perfection are all habits of the body plus the relations by body to body, which goes back for the possibilities of persons being in direction connection with other people. Both philosophers have exclusive ways of taking a look at human history and creativity, which has been inspired by simply others as well, but in the end still have the potential of attempting to discover how things hook up, develop, and progress on the globe.


Schilpp, Paul Arthur, editor: _The Philosophy of Alfred North White, _ “The Library of Living Philosophers,  (LaSalle: Open up Court Submitting Company, 1951)

_Process and Reality_ (New York: The Macmillan Business 1929. New york city: The Free Press, 78. )

Marx, Karl: _Das Kapital_. (Capital Volume III, 1894)

Whitehead, Alfred North: _Nature Alive_ (Lecture one particular & 2)

Whitehead, Alfred North, _Modes of Thought, _ (Lectures VII and VIII)

Whitehead, Alfred North, _Adventurs of Ideas. _ (Chap. II)

A. They would. Johnson, _Whitehead’s Theory of Reality, _ Boston: The Beacon Press, 1952, p. 116