This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.Find sources: "Conflict theories" – news · newspapers · books · scholar · JSTOR (December 2023) (Learn how and when to remove this message)

Conflict theories are perspectives in political philosophy and sociology which argue that individuals and groups (social classes) within society interact on the basis of conflict rather than agreement, while also emphasizing social psychology, historical materialism, power dynamics, and their roles in creating power structures, social movements, and social arrangements within a society. Conflict theories often draw attention to power differentials, such as class conflict, or a conflict continuum. Power generally contrasts historically dominant ideologies, economies, currencies or technologies. Accordingly, conflict theories represent attempts at the macro-level analysis of society.

Many political philosophers and sociologists have been framed as having conflict theories, dating back as far as Plato's idea of the tripartite soul of The Republic,[1] to Hobbes' ideas in The Leviathan. Other historical political philosophers associated with having "conflict theories" include Jean Bodin, Adam Smith, John Stuart Mills, Thomas Robert Malthus, Karl Marx, and Georg Simmel.[2] Georg Simmel was one of the earliest sociologists to formally use "conflict" as a framework to understand social change, writing about the topic in his 1908 book, "Conflict and the Web of Group Affiliations".[3]

While many conflict theories set out to highlight the ideological aspects inherent in traditional thought, conflict theory does not refer to a unified school of thought, and should not be confused with, for instance, social conflict theory, or any other specific theory related to social conflict.

In classical conflict theory

Two early conflict theorists were the Polish-Austrian sociologist and political theorist Ludwig Gumplowicz (1838–1909) and the American sociologist and paleontologist Lester F. Ward (1841–1913). Although Ward and Gumplowicz developed their theories independently they had much in common and approached conflict from a comprehensive anthropological and evolutionary point-of-view as opposed to Marx's rather exclusive focus on economic factors.

Gumplowicz, in Grundriss der Soziologie (Outlines of Sociology, 1884), describes how civilization has been shaped by conflict between cultures and ethnic groups. Gumplowicz theorized that large complex human societies evolved from war and conquest. The winner of a war would enslave the losers; eventually a complex caste system develops.[4] Horowitz says that Gumplowicz understood conflict in all its forms: "class conflict, race conflict, and ethnic conflict", and calls him one of the fathers of conflict theory.[5]

What happened in India, Babylon, Egypt, Greece, and Rome may sometimes happen in modern Europe. European civilization may perish, over flooded by barbaric tribes. But if anyone believes that we are safe from such catastrophes he is perhaps yielding to an all too optimistic delusion. There are no barbaric tribes in our neighborhood to be sure — but let no one is deceived, their instincts lie latent in the populace of European states.

— Gumplowicz (1884), [6]

Conflict theories were popular in early sociology, and accordingly often date back to the early 1900s founders of Sociology, and particularly the ideas of Émile Durkheim, Max Weber, Georg Simmel, Karl Marx, and Lester Frank Ward.

Émile Durkheim (1858–1917) saw society as a functioning organism. Functionalism concerns "the effort to impute, as rigorously as possible, to each feature, custom, or practice, its effect on the functioning of a supposedly stable, cohesive system,"[7] The chief form of social conflict that Durkheim addressed was crime. Durkheim saw crime as "a factor in public health, an integral part of all healthy societies."[8] The collective conscience defines certain acts as "criminal." Crime thus plays a role in the evolution of morality and law: "[it] implies not only that the way remains open to necessary changes but that in certain cases it directly prepares these changes."[9]

Max Weber's (1864–1920) approach to conflict is contrasted with that of Marx. While Marx focused on the way individual behavior is conditioned by social structure, Weber emphasized the importance of "social action," i.e., the ability of individuals to affect their social relationships.[10]

Karl Marx (1818–1883) based his conflict theory on a dialectical materialist account of history, Marxism posited that capitalism, like previous socioeconomic systems, would inevitably produce internal tensions leading to its own destruction. Marx ushered in radical change, advocating proletarian revolution and freedom from the ruling classes, as well as critiqued political economy. At the same time, Karl Marx was aware that most of the people living in capitalist societies did not see how the system shaped the entire operation of society. Just as modern individuals see private property (and the right to pass that property on to their children) as natural, many of the members in capitalistic societies see the rich as having earned their wealth through hard work and education, while seeing the poor as lacking in skill and initiative. Marx rejected this type of thinking, viewing it as something Friedrich Engels termed false consciousness, the use of misdirection by the ruling class to obfuscate the exploitation intrinsic to the relationship between the proletariat and the ruling class. Marx wanted to replace this false consciousness with something Friedrich Engels termed class consciousness, the workers' recognition of themselves as a class unified in opposition to capitalists and ultimately to the capitalist system itself. In general, Marx wanted the proletarians to rise up against the capitalists and overthrow the capitalist system.

The history of all hitherto existing society is the history of class struggles. Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large or in the common ruin of the contending classes.

In the social productions of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces, these relations turn into their fetters. Then an era of social revolution begins. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

In studying such transformations it is always necessary to distinguish between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, artistic, or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out. Just as one does not judge an individual by what he thinks about himself, so one cannot judge such a period of transformation by its consciousness, but, on the contrary, this consciousness must be explained from the contradictions of material life, from the conflict existing between the social forces of production and the relations of production. No social order is ever destroyed before all the productive forces for which it is sufficient to have been developed, and new superior relations of production never replace older ones before the material conditions for their existence have matured within the framework of the old society.

Mankind thus inevitably sets itself only such tasks as it is able to solve since closer examination will always show that the problem itself arises only when the material conditions for its solution are already present or at least in the course of formation. In broad outline, the Asiatic, ancient, [a] feudal and modern bourgeois modes of production may be designated as epochs marking progress in the economic development of society. The bourgeois mode of production is the last antagonistic form of the social process of production – antagonistic not in the sense of individual antagonism but of an antagonism that emanates from the individuals' social conditions of existence – but the productive forces developing within bourgeois society create also the material conditions for a solution of this antagonism. The prehistory of human society accordingly closes with this social formation.

Lester Frank Ward directly attacked and attempted to systematically refute the elite business class' laissez-faire philosophy as espoused by the hugely popular social philosopher Herbert Spencer. Ward's Dynamic Sociology (1883) was an extended thesis on how to reduce conflict and competition in society and thus optimize human progress. At the most basic level, Ward saw human nature itself to be deeply conflicted between self-aggrandizement and altruism, between emotion and intellect, and between male and female. These conflicts would be then reflected in society and Ward assumed there had been a "perpetual and vigorous struggle" among various "social forces" that shaped civilization.[13][14] Ward was more optimistic than Marx and Gumplowicz and believed that it was possible to build on and reform present social structures with the help of sociological analysis.

Modern approaches

C. Wright Mills has been called the founder of modern conflict theory.[15] In Mills's view, social structures are created through conflict between people with differing interests and resources. Individuals and resources, in turn, are influenced by these structures and by the "unequal distribution of power and resources in the society."[15] The power elite of American society, (i.e., the military–industrial complex) had "emerged from the fusion of the corporate elite, the Pentagon, and the executive branch of government." Mills argued that the interests of this elite were opposed to those of the people. He theorized that the policies of the power elite would result in "increased escalation of conflict, production of weapons of mass destruction, and possibly the annihilation of the human race."[15]

Gene Sharp (1928-2018) was a professor emeritus of political science at the University of Massachusetts Dartmouth.[16] He is known for his extensive writings on nonviolent struggle, which have influenced numerous anti-government resistance movements around the world. In 1983 he founded the Albert Einstein Institution, a non-profit organization devoted to studies and promotion of the use of nonviolent action in conflicts worldwide.[17] Sharp's key theme is that power is not monolithic; that is, it does not derive from some intrinsic quality of those who are in power. For Sharp, political power, the power of any state—regardless of its particular structural organization—ultimately derives from the subjects of the state. His fundamental belief is that any power structure relies upon the subjects' obedience to the orders of the ruler or rulers. If subjects do not obey, leaders have no power. Sharp has been called both the "Machiavelli of nonviolence" and the "Clausewitz of nonviolent warfare."[18] Sharp's scholarship has influenced resistance organizations around the world. More recently, the protest movement that toppled President Mubarak of Egypt drew extensively on his ideas, as well as the youth movement in Tunisia, and the earlier ones in the Eastern European colour revolutions that had previously been inspired by Sharp's work.[19]

A recent articulation of conflict theory is found in Canadian sociologist Alan Sears' book A Good Book, in Theory: A Guide to Theoretical Thinking (2008):[20]

Although Sears associates the conflict theory approach with Marxism, he argues that it is the foundation for much "feminist, post-modernist, anti-racist, and lesbian-gay liberationist theories."[21]

Conflict theory has three assumptions:[22]


Conflict theory is most commonly associated with Marxism, but as a reaction to functionalism and the positivist method, it may also be associated with a number of other perspectives, including:


Conflict theory has been criticised for being too politicised by its association with Marx and its widespread use by advocates in numerous causes and movements. Critics also argue it downplays unity in society while taking a negative view of society.[24]

See also


  1. ^ Brown, Eric (2017). "Plato's Ethics and Politics in The Republic". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Retrieved 14 September 2023.
  2. ^ Turner, J. H. (1 June 1975). "Marx and Simmel Revisited: Reassessing the Foundations of Conflict Theory". Social Forces. 53 (4): 618–627. doi:10.1093/sf/53.4.618. Retrieved 14 September 2023.
  3. ^ Simmel, Georg; Hughes, Everett C.; Simmel, Georg (1964). Conflict (First Free Press paperback ed.). New York: The Free Press. ISBN 0029288401.
  4. ^ Fifty Key Sociologists: The Formative Theorists, John Scott Irving, 2007, pg 59
  5. ^ "Communicating Ideas: The Politics of Scholarly Publishing", Irving Louis Horowitz, 1986, pg 281
  6. ^ "Outlines of Sociology", pg 196
  7. ^ Bourricaud, F. 'The Sociology of Talcott Parsons' Chicago University Press. ISBN 0-226-06756-4. p. 94
  8. ^ Durkheim, E. (1938). The Rules of Sociological Method. Chicago: The University of Chicago Press. p. 67.
  9. ^ Durkheim, (1938), pp. 70–81.
  10. ^ Livesay, C. Social Inequality: Theories: Weber. Sociology Central. A-Level Sociology Teaching Notes. Retrieved on: 2010-06-20.
  11. ^ Marx and Engels, The Communist Manifesto, introduction by Martin Malia (New York: Penguin Group, 1998), pg. 35 ISBN 0-451-52710-0
  12. ^ Marx A Contribution to the Critique of Political Economy,
  13. ^ "Transforming Leadership", James MacGregor Burns, 2004, pg 189
  14. ^ "German Realpolitik and American Sociology: an Inquiry Into the Sources and Political Significance of the Sociology of Conflict", James Alfred Aho, 1975, ch. 6 'Lester F. Ward's Sociology of Conflict'
  15. ^ a b c Knapp, P. (1994). One World – Many Worlds: Contemporary Sociological Theory (2nd Ed.). Harpercollins College Div, pp. 228–246. Online summary ISBN 978-0-06-501218-7
  16. ^ "Gene Sharp: Author of the nonviolent revolution rulebook". BBC News. 21 February 2011.
  17. ^ Gene Sharp biography at Albert Einstein Institution web site. Archived 12 January 2010 at the Wayback Machine
  18. ^ Weber, Thomas. Gandhi as Disciple and Mentor. Cambridge University Press, Cambridge 2004[page needed]
  19. ^ "Shy U.S. Intellectual Created Playbook Used in a Revolution". The New York Times. 16 February 2011.
  20. ^ Sears, Alan. (2008) A Good Book, In Theory: A Guide to Theoretical Thinking. North York: Higher Education University of Toronto Press, pg. 34-6, ISBN 1-55111-536-0.
  21. ^ Sears, pg. 36.
  22. ^ Hamon, Raeann R. "Conflict Theory." Encyclopedia of Family Studies (2016): 1-5.
  23. ^ a b c Macionis, J., and Gerber, L. (2010). Sociology, 7th edition
  24. ^ Stolley, Kathy S. (2005). The Basics of Sociology. Greenwood Publishing Group. p. 27.


External links[edit]