Historical materialism is Karl Marx's theory of history. Marx locates historical change in the rise of class societies and the way humans labor together to make their livelihoods. For Marx and his lifetime collaborator, Friedrich Engels, the ultimate cause and moving power of historical events are to be found in the economic development of society and the social and political upheavals wrought by changes to the mode of production. It provides a challenge to the view that historical processes have come to a close and that capitalism is the end of history. Although Marx never brought together a formal or comprehensive description of historical materialism in one published work, his key ideas are woven into a variety of works from the 1840s onward. Since Marx's time, the theory has been modified and expanded. It now has many Marxist and non-Marxist variants.
His view of history is shaped by his engagement with the intellectual and philosophical movement known as the Age of Enlightenment and the profound scientific, political, economic and social transformations that took place in Britain and other parts of Europe in the 16th, 17th and 18th centuries.
Enlightenment thinkers responded to the worldly transformations by promoting individual liberty and attacking religious dogmas and the divine right of kings. A swathe of thinkers including Hobbes (1588–1679), Montesquieu (1689–1755), Voltaire (1694–1778), Smith (1723–1790), Turgot (1727–1781) and Condorcet (1743–1794) detached from the ecclesiastical interpretation of the world and offered new scientific studies of human nature, history, economics and society. Some philosophers, for example, Vico (1668–1744), Herder (1744–1803) and Hegel (1770–1831), sought to discover an organizing theme, meaning, or direction in human history. For many Enlightenment philosophers, the power of ideas became the mainspring for understanding historical change and the rise and fall of civilizations. History was the gradual advance of the 'spirit of liberty' or the growth of nationalism or democracy, rationality and law.
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In the Marxist theory of historical materialism, a mode of production (German: Produktionsweise, "the way of producing") is a specific combination of the: Productive forces: these include human labour power and means of production (tools, machinery, factory buildings, infrastructure, technical knowledge, raw materials, plants, animals, exploitable land). Social and technical relations of production: these include the property, power and control relations (legal code) governing the means of production of society, cooperative work associations, relations between people and the objects of their work, and the relations among the social classes.
In Marxist theory, society consists of two parts: the base (or substructure) and superstructure. The base refers to the mode of production which includes the forces and relations of production (e.g. employer–employee work conditions, the technical division of labour, and property relations) into which people enter to produce the necessities and amenities of life. The superstructure refers to society's other relationships and ideas not directly relating to production including its culture, institutions, roles, rituals, religion, media, and state.
Technological determinism is a reductionist theory that assumes that a society's technology progresses by following its own internal logic of efficiency, while determining the development of the social structure and cultural values. The term is believed to have originated from Thorstein Veblen (1857–1929), an American sociologist and economist. The most radical technological determinist in the United States in the 20th century was most likely Clarence Ayres who was a follower of Thorstein Veblen and John Dewey.
As Rafael Moneo asserted in his seminal article “On Typology,” the emergence of a new type can be considered a tangible signifier of changed architectural and historical circumstances, new modes of production, or social attitudes towards specific subjectiv ...
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