CHAPTER2
THEORETICAL FRAMEWORK
2.1 Introduction
In order to analyze the class struggle of Remy on Ratatouille, the writer uses
Allegory as the main theory. Marxism theory is used to explain about the media of actualization and alienation, and about the class structure. Both theories are used to explain Remy's struggle and to reveal the class structure in the society. Information such as the criteria of successful and independent person is used to support the analysis.
2.2 Symbolism and Allegory Theory
A symbol is any object or action that means more than itself, any object or action that represents something beyond itself or beyond their literal significance or beyond their more obvious actual reason for being included in the story. Symbol may represent different, even opposite things, depending on how they are deployed in a particular literary works. According to Birkerts (1993, p.608), the purpose of symbol is to point the reader toward a larger, more generalized, order of significance. Sometime a symbol is created from something that people already aware base on their culture. As follows:
Symbol's purpose is to point the reader toward a larger, more generalized, order of significance. Universal or conventional symbol; they have been accepted as having specific public meaning throughout our culture. But symbol can be contextual depending for their meaning upon the conventions of a particular group. (Birkerts, 1993, p.608).
Related to symbolism, allegory according to Brown (1993, p.54) had three

6 points of correspondence with it or symbolic represented. Second is an instance of such description, an extended or continued metaphor. Third is an emblem, a picture in which meaning is symbolically represented. According to the book elements of poetry, allegory is form of narrative in which people, places, and happenings have hidden or symbolic meaning. In an allegorical work there are often two types of meaning, the literal and the symbolic meaning. In order to understand an allegorical work we must make sense of its details by interpreting their symbolic meaning.
2.3 Marxism Theory
The founders of this school of thought were Karl Marx (1818-1883), a German philosopher, and Friedrich Engels (1820-1895), a German Sociolinguist. Marx was the son of a lawyer but spent most of his life in great poverty as a political exile from
Germany living in Britain (he was expelled after 1848 'year of revolutions'). Both of them met after Marx had read an article by Engles in a journal to which they both contribute. They prefer called their theories 'Communism' than Marxism. The theories fully worked out the basis theory of struggle of working class
At first, Marx himself never saw his work just as a theoretical- intellectual but always stress it as a real and practical effort to create a better life. This thought came when he and his friends in Jena University impressed with Hegel philosophy about dialectical ideology which stated that everything was related to each other in one denial or approval (MEW 1). When he studied Hegel's philosophy, he realized that there was an inconsistency. Hegel's philosophy just a theoretical and it was needed to be practical.
As the following statement:

7 fa tampak amat terkesan oleh Hegel,tetapi ia juga terganggu oleh sebuah inconsistansy: mengapa masyarakat yang nyata, masyarakat Prussia, kebalikan dari masyarakat rasional dan bebas seperti yang dikatakan Hegel? Jawaban yang diberikan oleh Marx dan teman-temannya ialah:Hegel hanya merumuskan pikiran. Yang masih diperlukan adalah pikiran itu menjadi kenyataan. Dengan kata lain, teori harus menjadi praktis. Pemikiran harus menjadi unsur pendorong perubahan sosial. (Suseno, 1999, p.48)
(He was looked amazed by Hagel's philosophy but also disturbed by the inconsistency: why the real people like Prussia became a reverse of rational and independent people just like Hagel said? The answer given by Marx and his friends that Hegel just formulated an ideology. What we need was to make it real. In the other word, a theory should be practical. An ideology should become a factor that provoked a social change.) (Suseno, 1999, p.48)
Those opinions supported what Franz Magnis-Suseno said in his book Pemikiran
Karl Marx, 1999, p.4, that Mark always wanted to change his philosophy to be practical in order to make it as a promoter social-change. As the following statement:
Marx merumuskan "programnya" itu dalam "tesis no.JJ tentang Feuerbach" yang termasyur: "Para filosof hanya memberikan interpretasi yang berbeda kepada dunia. Yangperlu ialah mengubahnya!" (Suseno, 1999, p.4)
(Marx formulated "his program" in "Thesis no.ll about Feuerbach":
"philosophers were only giving a different interpretation to the world. What was needed to change it!) (Suseno, 1999, p.4)
According to many Marxists, Marx's thought through a long progress of changes to get the core point of its definition. Marx's thought could be divided into two styles which were "young Marx" and "old Marx". According Suseno
(1999, p.7), the term "old Marx" was less correct because "old Marx" style commonly considered had been discussed in Marx's The German Ideology that he wrote with
Engles around 1846, it meant when he was only 28-years-old. His impmiant writings which were The German Ideology and Paris manuscripts used his characteristic key style, alienated.

8
Louis Althusser in his book Pour Marx [Althusser,l965] put forward an opinion that there was a radical significant change of Marx's thought between "young Marx" and
"old Marx". It seemed between young and old Marx had a sharp couture of his thought.
As it stated:
Marx before 1846 was humanist, Marx after 1845 was anti-humanist or scientific. This opinion was influenced by Althusser structuralism and also by his suspension to young Marx communism philosophy. (Althusser, 1965)
Here was a step by step progress of Karl Marx's thought that was explained by
Suseno in his book Pemikiran Karl Marx (1999). The core concept that determined the path of Marx's thought happened when he finished his gymnasium school was repressive politic situation in Prussia (a cotmtry which dominated a big part of North Germany) which eliminated almost the whole freedom after Napoleon war. In University of Berlin, he was impressed by Hegel's philosophy. From the philosophy, he seeks an answer of how to set hmnan free from the reactionary political system oppression. That was the first level of Marx's thought. Marx's thought became more developed after he met
Feuerbach, he defined the characterization of reactionary of Prussia as a term of human alienated from himself. In this second level, he questioned where human could find that alienation.
The question was being answered when he met social-radical group in Paris. In
Paris, Marx became sure that the basic alienation happened in a process while human were working. He said that working should have became an activity where human could find their self-identity but the system of own right capitalism turned the definition of working up-side-down to be a media of exploitation that created alienation among

9 right of production tools was eliminated so that, Marx got reached the position of classic socialism.
Because of that reason, Marx's pure philosophy approach moved to sociological approach. That scientific socialism was what Marx called historical concept of materialistic which stated that the influenced factor determined the history was not politic or ideology but economic. In this kind of level created a social revolution which formed a better shape of society. Because he believed that economics was the essential factor of society development so he tried to analyze what was the highest and biggest dynamic economy in history which brought Marx's thought deeper into capitalism. In the final level of Marx's thought, he said that the elimination of the own right of production tools could create an equal society without any classes.
This historical of Karl Marx's thought brought us to question what exactly
Marxist theory was and how it related to literature. According to Lois Tyson in His book
Critical Theory Today (a user friendly guide second edition), 2006, p.53, it would be better to answer that question by answering another question such as what Marxist critics would say related to psychoanalytic criticism. He continued explained that the real forces that created human experience were the economic systems that structure human societies. That was why economic systems divided people into some classes and create a deep gap between them. Tyson added that economic power became a background or influence factor of all human activities. As it stated:
For Marxism, getting and keeping economic power is the motive behind all social and political activities, including education, philosophy, religion, government, the arts, science, technology, the media, and so on. Thus, economics is the base on which the superstructure of social/political/ideological

realities is built. Economic power therefore always includes social and political
10

11 power as well, which today when talking about the class structure, it refer to socioeconomic class. (Tyson, 2006, p.54)
In Marxist terminology, economic conditions were referred to as material circumstances, and the social/political/ideological atmosphere generated by material conditions was called the historical situation. For Marxist critic, all human events and productions had specific material/historical caused behind them. That's why Karl Marx concluded that the analysis of human events and productions focused on relationship among socioeconomic classes, both within a society and among societies, and it explained all human activities in term of the distribution and dynamics of economic power. That explain Marx's thought that the good philosophy was not a theoretical philosophy but should be practical and his thought created his own philosophy which called Marxism that only in terms of their applicability to the real world.
Marxism was to bring about a classless society, based on the common ownership of the means of production, distribution, and exchange. As it explained in the Peter
Barry's book, "Beginning Theory: An Introduction to Literary and Cultural Theory ",
Manchester University Press, 1995, p.l56; Marxism was a materialist philosophy which meant it focused on existence things in the world that could be seen and touched. As it followed:
Marxism is a materialist philosophy; that is, it tries to explain things without assuming the existence of a world or of forces beyond the natural world around us, and the society we live in. it looks for concrete, scientific, logical explanations of the world of observable fact. (Barry, 1995, p.l56)
It became clearly seen the relation between Marxism criticism and psychology

12 analysis. Although in the "old Marx" period, Marx's thought had been develop into

13 economic power but it couldn't be forgotten that Marx began as a student of human behavior or nowadays it called social psychology. He also started his thought about humanism before he developed to materialism. Those reasons clearly explained although he discussed about materialism or economic power, he still tried to look that situation in the real world and how it influenced someone's psychological aspect. As it stated:
For example, his concern over the rise of industrialism in the mid-nineteenth century was a concern for the effects of factory work on people who were forced to sell their labor to the industries that were replacing independent artisans and fanners. Because factory workers produced such large quantities of products, none of which bore their names or any other mark of their individual contributions, Mark observed that they became disassociated not only from the products their produced but from their labor as well, and he noted the debilitating effects of what he called alienated labor on the laborer and on society. (Tyson, 2006, p.61)
Marx also explained on his philosophy that alienated was one of the factor that created the society classes which were oppressed and oppressing and the struggle of the oppressed to get an equality for a better life.
2.3.1 Working as a Media for Self-Actualizing and Alienation in Working
2.3.1.1 Working as a Media for Self-Actualizing
Marx's point of view about an alienated labor began when he arrived in Paris on
October 1843. There he met Proudhon and some people from socialist radical. It bent his path as a radical liberalist to a socialist. The first prove of his development was he thought that the real human emancipator would be done by a proletariat (Suseno, 1999, p.87). Influenced by Fredrich Engles' writing, Marx started aware about economic study

14 economic-philosophy manuscripts or The Paris Manuscript was published. In this manuscripts, Marx said that human who were alienated from their society because their productivity at work under economic-capitalism system. Then, he focused to analyze deeper about human alienation at work.
From The Paris Manuscripts, Suseno (1999) observed that Marx had a sight which still related about human's rights, how human should be treated. Yet, Marx didn't state it clearly because he was afraid of people saw him scientific less. As it stated:
Tampak bahwa teori Marx mempunyai pandangan tentang hakekat manusia serta tentang bagaimana manusia seharusnya diperlakukan. Jadi Marx ternyata mempunyai keyakinan-keyakinan moral yang jelas meskipun ia tidak pernah memaparkannya secara terbuka dan meskipun ia kemudian mencoba untuk menutup-nutupinya karena takut dianggap tidak ilmiah. (Suseno, 1999, p.88)
(It clearly seen that Marx's theory had a sight about human's rights and also about how human should be treated. So, Marx had a clear precise moral although he never stated it openly and although he then tried to cover it because he was afraid that people would judge him unscientific.) (Suseno, 1999, p.88)
According to Marx, alienation at work was the base of all human alienation because working was the base of human activity. He also said that working should be an activity as a media to actualize them in order to find their identity. In order word was to make them real in society. That vision he got from Hegel. As the following statement:
Yang paling besar pada 'fenomenology' Hegel ia/ah bahwa ia..memahami hakikat pekerjaan serta mengerti manusia yang objektif (gegenstandlich), yang benar karena nyata, sebagai hasil pekerjaannya sendiri" (Suseno, 1999, p.89)
(The biggest part of Hegel's 'Phenomenology' was about he understood the essence of working also an objective human (gegenstiindlich), which was true and real as a result of their own work.) (Suseno, 1999, p.89)
Working differentiated human and animal. Animal did not need to work because

15 did not directly fit human's needs. That's why human had to working on it to change nature to fill their need. According to Marx about the differentiation between human and animal, animal directly united with their life activity but human made their life activity became an object of desire or consciousness. In the other word human did an activity to express what they wanted in life. As followed:
Marx menunjuk pada perbedaan antara binatang dan manusia. "binatang langsung menyatu dengan kegiatan hidupnya..manusia membuat kegiatan hidupnya menjadi objek kehendak dan kesadarannya." (Suseno, 1999, p.90)
(Marx pointed to the differentiation between animals and human. "Animals became directly united with their life activity ... but human made their activity as an object of desire and consciousness.") (Suseno, 1999, p.90)
Marx also explained that both human and animal were productive but animal just produced what were needed by itself and its descents. But human were produced universally, meant that they could use many things, many ways for the same single objective although the production was not for their selves. That was why by seeing
Marx's opinion, we could see the characteristic of working which was different with just an activity that was done by animal. The key words were free and universal. By those values, human's work had an esthetic value inside each work which was not had by animal. As it stated:
Kegiatan bebas dan sadar adalah ciri manusia. [EPM, MEW EB 1, 516}. Bebas karena ia dapat bekerja meskipun tidak merasakan kebutuhan secara langsung.
Universal karena di satu pihak ia dapat memakai pelbagai cora untuk tujuan yang sama, dilain pihak ia dapat menghadapi alam tidak hanya dalam kerangka salah satu kebutuhan. Jadi menurut Marx, hanya manusia yang terbuka pada nilai-nilai estetik. Dengan demikian pekerjaan membedakan manusia dan binatang dan menunjukkan hakikatnya yang bebas dan universal.
(Suseno, 1999, p.91)
(An activity which was free and conscious was the characteristic of human

16 didn't directly enjoy the result. Universal because in one hand he/she could use many ways to get the same objective, in other hand he/she could face nature not only in one kind of need. So according to Marx, only human who had an esthetic value. So, workings differentiated between human and animals and show the truth offree and universal). (Suseno, 1999, p.91)
Marx explained that human made their life activity became an object of desire and consciousness and that activity was called working. Marx also stated that working was a media for human to actualize themselves and made them real in society. By those opinions we could get a red line that working as human's objectivity meant that human made them existed through their work not only to get acknowledgment from society but also for their own selves. According to Suseno (1999), by working it meant that human took a nature shape from the nature and used it to give a new shape for himself. Human became one with the object of work. People could see the object as they saw him inside the object. So, human put themselves into an object of nature through their work. The meaning of working reflected through an emotion named proud. Felt proud when one saw the result of one's working. It gave acknowledgment to one self that one was not dreaming but real. As the following statement:
Bekerja berarti bahwa manusia mengambil bentuk a/ami dari objek a/ami dan memberikan bentuknya sendiri. fa mengobjektivasikan diri ke dalam alam melalui pekerjaannya. !a dapat melihat dirinya dalam hasil kerjanya, mendapat kepastian tentang bakat dan kemampuannya. fa menjadi nyata. Makna pekerjaan itu tercermin dalam perasaan bangga. Keringat yang tercurah tidak berarti apa pun ketika dihadapkan dengan kebanggan melihat hasil karyanya.
Kita betul-betul membenarkan diri didalamnya. (Suseno, 1999, pp. 91-92)
(Working meant that human took a nature shape from a natural object and gave their own shape. They put themselves as an object of nature through working.
They could see them in their result of working, got an acknowledgement of the ability and skill. They became realistic. The meaning of working was reflected by the feeling of proud. How many sweat fell weren't wmth with the proud. We truly acknowledge ourselves in it.) (Suseno, 1999, pp. 91-92)

17
Suseno also explained on his book Pemikiran Karl Marx (1999) that through working, human also reflected themselves as a social creature. He said that to produce something in order to fulfill needs, human needed help from others human. If the result of our working could fulfill other people needs, it meant our work made people happy.
Because they accepted and appreciate the result of our work, we felt happy too and got acknowledgment. We felt we meant something because we knew that we meant something for others. That simply thought made people enjoy what they were working on. As it quoted:
"Andaikata struktur masyarakat mengizinkan, kita sebenarnya lebih senang menghadiahkan hasil kerja kita kepada orang lain daripada menjualnya. Kita merasa dihormati apabila hasil kerja kita diterima oleh orang lain. Pekerjaan adalah jembatan antarmanusia. Tampak bahwa manusia pada hakekatnya bersifat sosial, dan hakekat itu terbukti dalam pekeljaan. Karena itu pekerjaan menggembirakan." (Suseno, 1999, pp. 92-93)
("If only the structure of our society allowed, we actually happier to give our working result to others then sold it. We were felt being appreciated if our result accepted by others. Working became a bridge over human. It proved that human were social creatures and it was proven through working. Due to that reason, working became pleasure."). (Suseno, 1999, pp. 92-93)
The most amazing thing about working was not only as bridge over human from one generation but also historical dimensions from previous generations. The world we are living in is the result of working from previous hundreds generation whether fields or historical buildings. This world is not created by all sudden but the product of human activity. As it stated:
Bagi manusia sosialis, semua yang disebut sebagai sejarah dunia tidak lain adalah penciptaan manusia melalui peke1jaan manusia, te1jadinya a/am bagi manusia. (Suseno, 1999, p.93)
(For human who were socialist creatures, all things that called history were

18
Marx also criticized Feuerbach that he didn't realize that the world around him did not created just like that but the world created by some factors and as causing of some factors that was why the world became part of history that was created. Due to that reason, Marx said that human's ability could be seen from the science and teclmology that we had nowadays. As the following statement:
Feuerbach tidak melihat bahwa dunia indrawi yang mengelilinginya itu bukan sesuatu yang ada begitu saja, melainkan a/am itu produk dari industri dan masyarakat, dalam arti bahwa a/am itu produk sejarah; ia merupakan akibat dari kegiatan sederetan generasi di mana yang satu berdiri di atas bahu yang lainnya. (Suseno, 1999, p.93)
(Feuerbach didn't see that the exist world around him wasn't happen just like that but nature was a product of industrial and society, meaning that nature was a product of history; as the result of all activities from many generations which one was standing above the other.)
(Suseno, 1999, p.93)
In Suseno's book, Pemikiran Karl Marx (1999), he quoted what Marx stated about how working gave us an acknowledgement and the truth about our society. First,
Marx explained that trough working one could express oneself or actualize oneself. Due to that reason, one became enjoyed on doing that and acknowledge oneself that one could saw oneself as and an object of that working which made one felt real and alive in society. As the following statement:
Aku dalam produksiku mengobjektifkan individualitasku, kekhasanlm, maka waktu melakukan kegiatan kunikmati, ... dalam memandang objek, kegembiraan individual bahwa aku mengetahui kepribadianku sebagai kekuatan objektif, yang dapat dilihat secara inderawi, tidak dapat diragukan. (Suseno, 1999, p.94)
(Me in my production put myself as an object of my individualism, my uniqueness, so when I enjoy doing something ... on seeing an object, individual happiness that I know my personality as a power of objectivity, which may be seen individually, and cannot be doubt.) (Suseno, 1999, p.94)

19
Second, Marx said that by seeing people consumed one's product of working meant that one's work was accepted and appreciated by others. One would feel very happy because one could create a product which helped others' need. As the following statement:
Dalam nikmatku atau pemakaianmu atas objekku, aku langsung menikmati kesadaran bahwa dalam pekerjaan aku memenuhi kebutuhan sebagai manusia, maupun bahwa aku mengobjektiflkan hakekat manusia dan karena menciptakan objek yang sesuai dengan kebutuhan manusia lain. (Suseno, 1999, p.94)
(In my enjoyment or your using on my object, I realize that in working I fulfill needs as human., or I put myself as an object of the truly human and because create an object that suit others human' needs.) (Suseno, 1999, p.94)
Third, through working one became a media that mediated one human with others, so one felt that one was exist, became pa1i of others' life, and one got an acknowledgment in others' mind or love. As the following statement:
Aku menjadi perantara antara engkau dan umat manusia, jadi bahwa aku kauketahui dan kaurasakan sebagai pelengkap hakikatmu dan sebagai bagian dirimu yang perlu, jadi bahwa aku dibenarkan dalam pikiranmu maupun dalam cintamu. (Suseno, 1999, p.94)
(I become a media between you and human, so I will be known by you and you feel me as a complement of your truth and as part of you, so I become acknowledge either by your thought or love) (Suseno, 1999, p.94)
Forth, so through working, one became part of one's work which directly accepted and actualized one's truth, human being, and socialization. As the following statement:
Bahwa dalam ungkapan hidup individualku aku langsung menciptakan ungkapan hidupmu, jadi bahwa dalam kegiatan individualku aku langsung membenarkan dan merealisasikan hakikatku yang benar, kemanusiannku, kesosialanlu. (Suseno, 1999, p.94)

20
(That in quote my individual life, I directly create your own life quote. So in my individual activity, I directly acknowledge and make my truth, humanity, social life realistic) (Suseno, 1999, p.94)
2.3.1.2 Alienation in Working
If working as a media to express someone or a media of actualization, it should be fun and no pressure in doing it. It also gives satisfaction or pleasure. But in fact, many people today who are working look so stress and working is not fun anymore.
Suseno said that for many people especially industrial labors in capitalist system, working was not a media to actualize themselves but media of alienated. Marx explained it because in capitalism, people were not working as what they wanted but under pressure and the purpose was not to actualize them but to earn money for living. That was the root of alienated. The alienated itself were divided in to two kinds of alienation, the alienated by himself and by the society. As followed:
Jawab Karl Marx, dalam system kapitalisme, orang tidak bekerja secara bebas dan universal, melainkan semata-mata terpaksa, sebagai syarat untuk bisa hidup. Jadi pekerjaan tidak mengembangkan, me/ainkan mengasingkan manusia, baik bagi dirinya sendiri, maupun orang lain. (Suseno, 1999, p.95)
(Marx answered, in capitalism; people didn't work freely and universally, but under-pressure, as a condition for living. So working was not actualizing, but just alienated human, both for their own or others) (Suseno, 1999, p.95)
The first alienation was a laborer became alienated by him. Laborer became alienated by himself was divided into tree aspects. The first aspect was working should stimulus proud and reflect one's ability but as a laborer, he did not get the result of his working on. The result belonged to the owner or the factory. The smaller portion of his work, the more forgotten he was. Marx commented that the more productive the laborer

21
Because the product of working that was part of him was put away from him, the basic meaning of working became blurring too for the laborer. He lost his motivation.
He had worked hard to do something but the result was not belonging to him anymore.
Working was not the truth of freedom and universal anymore but just a force. As the following statement:
Si peke1ja baru ada pada dirinya sendiri apabila ia tidak bekerja, dan, apabila ia bekrja, ia berada diluar dirinya sendiri.. begitu ia tidak terpaksa, ia akan lari dari pekerjaannya seperti dari penyakit sampar. (Suseno, 1999, p.96)
(A laborer just became him if he did not work and, if he worked, he was out of his real personality, when he was not under pressure or force, and he would run away from his work like run away from pest.) (Suseno, 1999, p.96)
He worked not because he had a motivation from inside him but got order from other who was superior then him. He did not work for everything that he wanted to do in order to express himself but he worked whatever that commented by the factory owner in order to get money for living. Suseno explained that in the end working was not a need for the laborer but the laborer worked to fulfill his needs outside working.(Suseno,
1999, p.96). The laborer had to make all activities in his life as working, as a media to survive his physical life. He worked due to not suffer from hunger. That was the second aspect of alienated.
Working was the truly human activity; it meant that if human misused working as an activity to earn money for living, human also misused them. According to Suseno, that was the third aspect of alienated. In working humans lost their chance to express their ability. They did not actualize themselves but made them poorer. All their attention focused on working hard to earn more money so they could fulfill their needs for living.

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The only time they could be themselves was when they stop working and went home.
That made human seem like animal. As it stated:
Padahal pemenuhan kebutuhan fisik sebenarnya adalah sarana untuk mengembangkan diri- dalam pekeljaan dan kegiatan bermakna. Dengan demikian ia menyangkal diri sebagai mahkluk yang bebas dan universal. fa tidak lagi bebas karena bekerja dibawah perintah orang lain, dan pekerjaannya tidak lagi universal karena, sama dengan binatang, semata-mata terarah pada pemenuhan fisik diluar pekerjaan. !a hanya bekerja untuk dapat hidup terus.
(Suseno, 1999, pp. 96-97)
(In fact physical need fulfillment was a media for self-actualization- in working and meaningful activity. So that he had denied himself as a free and universal creature. He wasn't free because he worked under other people commend and no more universal because, just like animals, the point of his work just only for physical fulfillment outside work. He worked just due to survive)
(Suseno, 1999, pp. 96-97)
The second alienation was a laborer became alienated by other people. If a laborer became alienated by himself it meant that directly he alienated by others too because socialism was part of human's truth. As the following statement:
Konsekuensi langsung dari keterasingan manusia dari produk pekerjaanya, dari kegiatan hidupnya, dari hakekatnya sebagai manusia, adalah keterasingan manusia dari manusia. (Suseno, 1999, p.97)
(Direct consequence of humans alienated from the product of work, from life activity, from the truth as human, was human alienated by others).
(Suseno, 1999, p.97)
Suseno explained empirically alienated by others was caused by opposite concerns and divided into two kinds. First, in the ownership right system laborers worked under the power of the owner whom did not work, people divided into two classes, the class of laborer and the class of capitalist (owner). Both classes were opposite to each other not because emotionally hate each other but they had different

23 concerns. The capitalist wanted to gain the highest profit by carelessly cut the laborer's

24 wedges and facility into small number. In the other side, the laborer had to earn more wedge and safety procedure of working. The laborer class and the owner class were alienated to each other.
In the ownership right system, the capitalist was monopolizing the chances to work. That the reason why a laborer had submitted his life to the capitalist. So, the capitalist lived from monopolized the power of laborer, and the laborer had to denied himself and became a slave to the capitalist. According to Marx, the alienation was also suffered by the capitalist because the capitalist didn't directly do the process of working and actualize himself, but he just passively enjoyed the product done by others. As it stated:
Marx mengikuti Aristoteles- nikmat pasif saja tidak mengembangkan manusia.
Hanya, majikan mengalami sudut madu keterasingan, sedangkan buruh mengalami sudut pahitnya. (Suseno, 1999, p.l OJ)
(Marx followed Aristotle- passive enjoyment did not develop human. Only the owner who enjoyed a good side of alienation but the laborer enjoyed a bad side of alienation.) (Suseno, 1999, p.101)
In the end the ownership right system became the caused of all alienation. The capitalist was alienated from working and the laborer did not develop in working.
According to Marx the system happened through some process that was done by human which was called a process of working division. As it stated:
Hak milik pribadi adalah akibat keniscayaan sejarah dan hanya dapat dihapus sebagai konsekuensi dinamika keniscayaan sejarah selanjutnya. Sistem hak milik pribadi berdasarkan syarat-syarat objektif dan karena itu baru akan dihapus apabila kondisi-kondisi objectif itu telah terpenuhi.
(Suseno, 1999, p.103)
(The privacy right was the result of history certainty and only could be

25 the objective conditions and because of that it would be eliminated if the conditions had been fulfilled.) (Suseno, 1999, p. I 03)
At the beginning, ancient human worked together to do something then they realized that it was not effective so they started to divide some people into some groups which had different job description. That pattern followed the society until modern era.
Because of that, Marx divided society into tree step. First when ancient society started the division. Second and still continued was the division in working also privacy right system and the alienation. The third was a freedom step only if the system was eliminated. Only through the division people could survive. So, although it was negative but it was a step that had to be through by human.
Marx also explained that in a society that was living based on the ownership right system, relationship between human must be about competition. The profit that one had was the loss that others had. For example, that alienated also made the relationship between each classes broken. Among the laborers were compete to get a better place to work and among the owners were compete to get many markets.
Marx also explained that the sign of that alienation was the power of money.
Money made people blind. People did not do something to get something precious for them and others but just as long as it provided money. Money also made people became selfish. One would only help others as long as they could malce money for him. That what Marx said as the alienation of human truth.
The alienation could be eliminated when the terms of the ownership right system had been fulfilled. When it happened, people can lived equally and they could malce themselves more realistic, free and universal. The material that produced by human

26 human and nature or human with human would be ended. That situation was what Marx called with communism because everybody owned everything together. As followed:
Komunisme adalah penghapusan positif milik pribadi sebagai keterasingan diri manusia dan karena itu pemilikan nyata hakikat manusia oleh
· dan bagi manusia; ... komunisme itu adalah sebagai natralisme utuh
= humanisme, sebagai humanisme utuh
= natura/isme, ia adalah pemecahan nyata pertentangan anatara manusia dengan alam dan dengan manusia,.. antara kebebasan dan keniscayaan ... ia adalah pemecahan teka - teki sejarah.. "
(Suseno, 1999, p.J 04)
(Communism was the positive elimination of privacy as the alienated of humans and because of that the real own of human truth from and for human... communism was as a whole naturalism = humanism, as a whole humanism = naturalism, it was the reveal of opposite between human and nature and among human ... between freedom and certainly ... it was the reveal of historical puzzles..." (Suseno, 1999, p.104)
2.3.2 Class Structure
As it had been explained above, from the ancient time before human had separated themselves into some groups in order to work effectively and efficiently. But this dividing creates alienation among human which super-power class opposed sub- power class and it still happening until now. Suseno (1999) explained that in order to understand the power of structures and freedom potential in the society, it would be great if people analyzed deeper the classes in society.
The problem appeared because Marx himself explained the definition of class implicitly in his whole explicitly theories. It wrote implicitly, as it had been explained before, he scared that people would think he was "science less" (meaning: he did not think rationally or logically). According to Lenin, social class was considered as a social group in social structure which divided by some position in a process of production. As it stated:

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Large groups of people differing from each other by the place they occupy in a historically determined system of social production, by their relation ... to the means of production, by their role in the social organization of labor, and, consequently, by the dimension of the share of social wealth of which they dispose and the mode of acquiring it. (Kernig, 1972)
In some of Marx's writings there was an indicator that for Marx, new class in the real meaning that it was not only a class "objectively" which had its own business, but also in "subjectively" which realized itself as a class, as a special group in society which had some business to fighting for. (Suseno, 1999, p.112)
So from many indicators and opinions, Suseno (1999, p.112) tried to find the red line about the definition and the result was for every social group which had a specific position in the process of production and it realized itself as a class also a spirit to struggle, it would called as a class.
2.3.2.1 Lower-class and Upper-class
According to Karl Marx, the main factor that influenced the social changed in history was not a particular individual but the social classes. But, the concern was not about what kind of classes that were found in the society but how the power of social structure among them. That was why in his life time he wrote a theory that called
Marxism which a theory that scientifically explained about how the people from different classes struggled in their life and what the result was. As Marx also wrote on one of his book The Communist Manifesto explained, under capitalism there were many classes. They were polarizing into two between the oppressed and oppressing, always stand oppose one to another in clearly seen in society or being hidden. The classes were

also known as the proletariat (or working class) and the bourgeoisie (or capitalists).
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29
According to Tyson in his book Critical Theory Today A User-Friendly Guide
Second Edition (2006, p.SS), people can differentiate which individuals belong to the bourgeoisie and which to the proletariat by observing their socioeconomic lifestyle for example the homeless, who have few, if any, material possessions and little hope of improvement; the poor, whose limited educational and career opportunities keep them struggling to support their families and living in fear of becoming homeless; the financially established, who own nice homes and cars and can usually afford to send their children to college; the well-to-do, who can afford two or more expensive homes, cars, and luxury items; and extremely wealthy, such as the owners of large, well- established corporations for whom money is no problem whatsoever. In short, Tyson
(2006) concluded those five groups as lower-class, middle-class, upper-class, and
"aristocracy".
The proletariats were the classes that own nothing but their labor power, the capitalists were the class who own the means of production. As the following statement:
Marx also stated "a freeman and a slave, noble and civil, master and servant, in short between the oppressed and oppressing, always stand oppose one to another in clearly seen in society or being hidden. Bourgeois society which grown from feudal society, have not vanquish the different between those classes. They just make others new class with a new style of oppressing. Nowadays the gap between them is getting deeper; they are separated into two big opposing fortress that ready to fight one to another; Bourgeois and Proletariat".
(Barry, 1995, p. 156)
At the beginning, Marx explained that in capitalist society there were three classes, not two classes. There were labor class (they lived from wedges), firm classes
(they lived from the profits), and property owner class (they lived from property chains)

30
(Suseno, 1999, p.l13). But at the end of capitalism era the property owner class became similar as the firm class.
As people !mew, the alienated happened because there was two groups which opposite one to another, between the labors and the capitalist. The capitalist had working tools such as machines, factory and land. But the labors only had a skill without had a place to work and the facilitation. So, they unwillingly sold their skill to the owners. The product of working did not belong to them but to the owners and also the art of working was changed as a force activity in order to stay alive. That was the background of alienation. So in capitalism there were two opposite classes between the labor and the owner. Both of them needed each other. The labor needed a place to work including the facilitation. The owner needed the labor's skill to run the factory. The owner could live with the finance they had or they could sell the factory but the labor unfortunately could not survive without working.
So, the capitalist class was the more powerful class than the labor class. The capitalist was the one who made the game-mle and the labor that desperately looked for a job were forced to accept a wedge and rules that were set by the owner. According to
Suseno (1999), the characteristic of capitalism was the division of upper-class and lower-class. The upper-class was the owner of the production tools and the lower class was the labor that had to obey what the upper-class said. That was why Suseno agreed with Marx that the relationship between the upper and lower class in fact was the exploitation relationship. The owner class lived from overused the power of the labor class. As it stated:

31 berdasarkan kemampuan majikan meniadakan kesempatan buruh untuk bekerja dan memperoleh nafkah- dipakai untuk menindas keinginan kaum buruh untuk menguasai pekerjaan mereka sendiri, untuk tidak dihisap, agar kaum buruh bekerja seluruhnya demi mereka. Karena itu, kelas atas secara hakiki merupakan kelas penindas.
(Suseno, 1999, p.115)
{The relationship between the upper and lower class was the relationship of domination: one dominated others. The domination-in fact, based on the ability of the owner to eliminated the change for labor to work and earn money­ misused as a media to oppress it in order to dominate their own work so the labor forced to work for them. Due to that reason, the upper class in fact was the oppressing class). (Suseno, 1999, p.115)
The proletariats or the lower class were the first class in history that can free everyone from alienation. They had no one beneath them to exploit so the only path they could take to freedom was to set up a classless society in which no one was exploited.
This would happen after capitalism was normally replaced by socialism as a consequence of a proletariat revolution. This revolution sometimes might be involved violent actions or physical action to hurt the oppressors.
(http://arts.anu.edu.aulsuara/lenin2.rtf), as followed:
Marx maintained that the growing tensions between two main classes would become so great that the proletarian masses would rise up and overthrow their oppressors. That would constitute a socialist revolution. (Holmes, 2007, p.6)
Basically the purpose of working class stmggle is that they ask equality between them and the owner, and also they wanted to abolish all kinds of oppression that they received from the owner class. As Koo and Luzietti (1996) wrote that far from seeking a special position for itself, the working class had the aim of abolishing capitalism and with it all class distinctions and privileges. Equality according to Greig, Lewins and white (2003) people should be free from discrimination on the basis of race, etlmicity,

32 class or culture and should have the same equality of opportunity to do and achieve something in their life. As it stated:
Equality of opportunity is claim that all people's social status should be based on their commitment and abilities, such as educational achievement or hard work. (Greig, 2003, p.12)
2.4 The Characteristic of a Successful and Independent Person
As people know, life does not always easy and smooth but full of bumpy and struggle sometime may be like confusing maze. Some people may be stop and give up but some of them keep fighting until they reach their dreams. According to Jennis S.Bey who is a consultant, entrepreneur, writer and educator in San Francisco Area and a successful Indonesian person who succeed compete in the middle American's situation explained that there were some characteristics of a successful and independent person.
One should be initiative, discipline, love to share and give, unafraid to greet other first, build a good relationship with others, love to learn a new thing, professional, positive thinking and a risk taker. Beside that, one should know what one is good at so one know how to improve oneself. The last and the most important thing is be comfortable in his own skin. It means that one should be confident of who one is, nothing should be covered.
Phillips (2002), in his article entitled Create Your Future (Ultimate Potential
2002), tried to explain the secret behind one's succeeded. He found out that there were four aspects which differentiate a successful person and a failme. The fom aspects lay between the percentages of the following. First is hope or expectation. A successful

33 person has a big hope and future period. It motivates him to work harder to reach his expectation.
1. Harapan. Ekspektasi atau harapan terhadap apa yang diinginkan masing­ masing orang dari kehidupan ini menjadi pembeda. Orang sukses memiliki harapan besar dan bernuansa jangka panjang. Karena harapan yang besar maka secara naluriah ia terdorong untuk meraih sesuatu yang be sar. Seperti yang katakan W: Somerset Maugham, "Tidak selamanya anda mendapat apa yang anda inginkan dari kehidupan ini tetapi anda akan mendapatkan apa yang anda harapkan". Oleh karenanya taruhlah harapan positif kepada diri anda, orang lain dan lingkungan /dunia.
(http://leoriset.blogspot.com/2008 _ 09 _ 01_archive.html)
(1. Hope. Expectation or hope to what each person wants in this life become different. A successful person has a big hope and usually long term hope.
Because of it, he becomes motivated to active something big. Like W. Somerset
Maugham said, ''you do not always get what you want from this life but you will get what you wish for". Because of that, make a positive wish for yourself, others, and the world.) (http:/lleoriset.blogspot.com/2008_09_01_archive.html)
Second is control. There is an experiment behind what is shaping human intelligent. 10% only is created of heredities factor and 90% is created by environment.
It means that every person has a change to control his own life and decide whether he wants to be a successful person or a failure.
2. Kontrol .Ada petunjuk di balik fakta ilmiah tentang apa yang membentuk intelegensi manusia. Ditemukan bahwa intelegensi manusia, 10%-nya dihasilkan dari faktor heriditasi, warisan nenek moyang dan sisanya yang 90% dihasilkan dari faktor lingkungan. Dari bukti ini, anda tidak perlu membeda­ bedakan dari gen mana seseorang dilahirkan sebab masih mempunyai kesempatan mengontrol atau mengendalikan yang 90%-nya. Anda masih bisa mengontrol sebab-sebab mayoritas untuk menjadi sukses.
(http://leoriset.blogspot.com/2008 _ 09 _OJ_ archive.html)
(2.control. there is a fact about what is shaping human intelligent. It was found that 10% was the result of heredities by they ancestor and the next 90% by the environment. From this fact, you do not need to differentiate from which DNA human was born because there is still a change to take control the 90%. You still take control of the majority causes to be success).
(http://leoriset.blogspot.com/2008_09_01_archive.html)

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The third aspect is faith. You must have a faith on yourself and your ability that you can be success. Faith or confident can be work out as a motivator to do something because if we think positive we will get a positive result too.
3. Keyakinan. Rumus yang paling sahih tentang keyakinan adalah bahwa anda tidak bakal mencapai sesuatu melebihi keyakinan terhadap kemampuan anda untuk meraih. Artinya keyakinan anda haruslah didasarkan pada hal-hal Jaktual yang anda miliki. Terutama pada hal-hal yang bisa diasumsikan secara rasio, anda wajib memiliki keyakinan yang didasarkan pada hasil-hasil faktual.
Namun mengingat bahwa kehidupan ini tidak seluruhnya bisa disentuh oleh asumsi rasional, maka di sisi lain anda membutuhkan keyakinan mental.
Keyakinan kedua ini sangat berguna untuk menghadang virus keragu-raguan, rasa tidak berdaya, rasa malas, takut menghadapi risiko.
(http:l/leoriset.blogspot.com/2008_09_Ol_archive.html)
(3. Faith. The best formula about faith is that you will not get something if you do not believe in your ability. Which means your faith must be base on factual things you have. Especially things that can be assume rationally, you must have faith that based on facts. But this life can not be purely touch by rational assumption, so in the other hand you need mental faith. This second faith is very useful to avoid doubt, laziness and afraid of taking risk).
(http:/lleoriset.blogspot.corn/2008_09_0 I_archive.html)
The last is behavior intelligence. It means that you should be wise when you have to make a decision and you should built a good relationship with others because what you do to them is what you will get one time from them. You should treat people like you treat yourself.
4. Kecerdasan Bersikap. Seperti yang dikatakan Voltaire bahwa kehidupan ini bisa disimbolkan menjadi sebuah game - permainan kartu. Dalam suatu permainan maka setiap orang harus menerima kartu yang diberikan lalu persoalan menang dan kalah di babak akhir sepenuhnya tergantung pada bagaimana anda menjatuhkan kartu. Inilah ilustrasi sederhana tentang kecerdasan bersikap. Ia menyimpan hubungan erat dengan persoalan bagaimana anda memperlakukan diri anda dan orang lain kemudian dari sinilah terjadi feedback yang setimpal bahkan lebih dari orang lain dan lingkungan ldunia. (http://leoriset.blogspot.com/2008 _ 09 _ 01_archive.html)
(4. Behavior intelligence. Just like what Voltaire stated that in this life can be

symbolized like a card game. Everybody got a card but about losing or winning
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simple illustration about behavior intelligence. It related about how you treated yourself and other people then from this make a balance feedback or more from others and the environment/world).
(http://leoriset.blogspot.com/2008_09_0 I_archive.html)
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