by which bourgeois exploitation occurs: accumulation of the surplus values of workers' labor, the commodification of social life, the division between mental and manual labor, etc. Marx's concept stands in sharp contrast to more dominant sociological discussions of class that lose the Marxist idea of class-based exploitation by defining class as a stratum marked by life-styles, educational achievements, and income.Therefore, according to Marx’s definition, men and women could never be in the same class. Since class is measured by productivity, and statistically, women do not produce nearly what men do in society, nor are they compensated equally with men, women are of a lower class. This barrier can impede the economically driven male to reject a large portion of the female population in search of a mate that can achieve equal status with him. It perpetuates the stereotype of the male being the primary wage earner and producer, with the female being the secondary, lesser-valued partner.While Marxist, socialist, and liberationist feminists have all drawn on Marx's work, they have pointed out that because the category of class is based on relationship to the mode of production, it cannot describe women's role in reproduction. Nor, in fact, can it explain why women earn less and have lower-status jobs than men of their class. These feminists have offered proposals revising the economics of class which range from stating that women are their own class (however, postulating women as one class negates the differences among women emphasized by racial-ethnic, poor, working-class women) to analyzing the complex relations of capitalism and patriarchy. Further work has been done to integrate race and imperialism into an evolving multidimensional analysis, which is essential for any feminist theological method that seeks to clarify relations of domination and oppression as part of a constructive project of social change.It is also noteworthy ...
