Masu jari-hujja (masu tsarin jari-hujja) suna bayyana samarwa a matsayin tsarin da ke haifar da kera kayayyaki ko ayyuka masu daraja, wanda ke ba da gudummawa ga amfanin daidaikun mutane. A cewarsu, samarwa shi ne kirkirar amfani (utility) ko kara shi. Sai dai, tattalin arzikin jari-hujja ba ya la'akari da dukkan amfanoni. Maimakon haka, lamarin yana takaituwa ne kawai ga amfanin tattalin arzikin abin duniya wanda za a iya sayarwa da saye (tradable).

Capitalists define production as the process that leads to the creation of goods or services that have a value, contributing to the benefit of individuals. According to them, production is the creation of benefit (utility) or increasing it. However, the capitalist economy does not take into account all the benefits. Instead the matter is restricted only to the benefit to the materialistic economy that are merchandisable (tradable).

To haka yake, aikin matar da ke gudanar da ayyukan gida, tana kula da al'amuran gida da na yara, ana ɗaukarsa mai amfani ne kawai idan ta sayar da shi a matsayin hidima ga wasu. Amma aikinta don kanta a gidanta saboda iyali da yaranta, ana ɗaukarsa daga mahangar tattalin arziƙin ƙananan kasuwanni, musamman ta fuskar abin da ake kira 'kuɗin zaɓi da aka rasa' (opportunity cost), a matsayin asara ga kasuwar aiki. Don haka masana tattalin arziƙi ba sa la'akari da amfanin al'umma da rawar renon yara da mace ke takawa, ta hanyar zama uwa da matar gida. Maimakon haka, suna auna ta da ma'aunin amfanin abin duniya.

So the work of a woman who performs household chores, taking care of the affairs of the home and the children, is considered productive only if she sells it as service to others. As for her action for herself in her home for the sake of her family and children, it is considered from a microeconomic point of view, specifically from the angle of so-called ‘opportunity cost,' as a loss to the labor market. Thus economists do not take into consideration the social utility (benefit) and the role of raising (children) performed by a woman, by being a mother and a housewife. Instead, they evaluate with the criterion of materialistic utility.

Ra'ayin amfani na abin duniya wanda ya mamaye al'ummar Yamma yana sa a auna mutum ta ma'aunin amfanin tattalin arziki kawai. Ana tantance darajar mutum ne kawai ta fuskar tattalin arziki a cikin al'umma. Manufofinsa ana ƙayyade su ne ta hanyar samarwa da cinyewar da mutum yake yi, a cikin injinan aiki. Yana juyawa a kan samarwa da cinyewa kamar yadda ƙofar kabad take juyawa a kan makullinta. Zamanantarwar abin duniya ta haifar da abin da ake kira falsafar Yamma ta kaɗaici, kamar yadda Simmel ya bayyana a cikin Falsafar Kuɗi, inda alaƙoyin mutane ke ƙara dogara ga kuɗi. Saboda haka ba abin mamaki ba ne mu ga mace, misali, tana jin kunya game da aikata wata rawar zamantakewa ta halitta, ta ɗabi'a, a matsayinta ta uwa da uwar gida, saboda hakan ba shi da amfani a tattalin arziki. Don haka sai ta shiga kasuwar aiki da dukkan ƙarfinta, tana sakaci da gidanta da iyalinta, abin da ya kai ga watsewar iyali da asarar yara.

The view of materialistic utility that dominates Western society causes man to be evaluated on the scale of economic utility alone. Man’s value is evaluated only in the economic sense within society. His goals are determined by the production and consumption performed by man, in the machinery of work. He revolves around production and consumption like the hinge of a cupboard. Materialistic modernization resulted in the so-called Western philosophy of alienation, as described in Simmel’s The Philosophy of Money, whereupon relationships become more and more mediated by money. Thus there is no surprise for us to see a woman, for instance, feeling ashamed of undertaking a natural, instinctive, social role, as a mother and a housewife, because this is not productive economically. Therefore, she entered into the labor market with all her energy, neglecting her home and family, which in turn resulted in the fragmentation of the family and losses to children.