nd experience, it has nothing to do with natural superiority but with the assumptions about male superiority, supported by the ideas of three theorists, upon which modern industrial society is based.
With respect to Marx, Sydie writes that "our discussion of Marx and the question of social class . . . indicate[s] [that] the sexual division of labour within the family and household group is a basic issue in the relationship between patriarchy and capitalism" (Sydie 87). Whatever the differences between Weber and Marx, with respect to the inevitable domination of men over women they essentially agree--male dominance in modern society is rooted in a historical process. Marx's argument that the revolution and resulting ideal society will do away with such patriarchy does not eliminate his basic argument that male dominance in capitalist society is an inevitable result of the original division of labor. This division is itself rooted in sexual relations between the man and the woman, the latter necessarily remaining at home to raise children while the man ventures out to gather power, knowledge, experience and authority in society at large.
Durkheim, according to Sydie, is dedicated to the idea that a harmonious society is based on a harmonious family, and that a harmonious family is based on "a strict role differentiation between the sexes. Women undertake the internal, private, affective tasks, and men the external, public, instrumental tasks." Accordingly, "the essential role of the family was . . . maintained at the expense of women, especially when they had no means to escape the relationship" (Sydie 24). Women, says Durkheim, will not be happy is they seek to escape the home (24-25).
The essential error of Weber, Durkheim and Marx is their blind acceptance that because the dominance of men over women exists, it is therefore sup
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