Wanaubepari hufafanua uzalishaji kuwa ni mchakato unaopelekea kuundwa kwa bidhaa au huduma zenye thamani, zinazochangia manufaa ya watu binafsi. Kwa mujibu wao, uzalishaji ni kuunda manufaa (utility) au kuyaongeza. Hata hivyo, uchumi wa kibepari hauzingatii manufaa yote. Badala yake, jambo hilo linakomea tu kwenye manufaa ya uchumi wa kimaada yanayoweza kuuzwa na kununuliwa (biashara).

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).

Kwa hiyo kazi ya mwanamke anayefanya shughuli za nyumbani, akisimamia mambo ya nyumba na watoto, inachukuliwa kuwa yenye tija pale tu anapoiuza kama huduma kwa wengine. Kwa upande wa kitendo chake kwa ajili yake mwenyewe nyumbani kwake, kwa ajili ya familia yake na watoto wake, kinachukuliwa, kwa mtazamo wa uchumi mdogo, hasa kwa kuangalia kinachoitwa 'gharama ya fursa iliyopotea', kama hasara kwa soko la ajira. Hivyo wanauchumi hawazingatii manufaa ya kijamii na nafasi ya malezi (ya watoto) yanayofanywa na mwanamke, kwa kuwa ni mama na mama wa nyumbani. Badala yake, wanayapima kwa kigezo cha manufaa ya kimaada.

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.

Mtazamo wa matumizi ya kimaada unaotawala jamii ya Magharibi unamfanya mwanadamu kupimwa kwa kipimo cha matumizi ya kiuchumi pekee. Thamani ya mwanadamu ndani ya jamii hupimwa kwa maana ya kiuchumi tu. Malengo yake huamuliwa na uzalishaji na matumizi anayofanya mwanadamu, ndani ya mashine ya kazi. Yeye huzunguka kwenye uzalishaji na matumizi kama bawaba ya kabati. Usasa wa kimaada ulisababisha kile kinachoitwa falsafa ya Magharibi ya utengano (alienation), kama ilivyoelezwa na Simmel katika kitabu chake The Philosophy of Money, ambapo mahusiano yanazidi kupatanishwa na fedha. Hivyo hakuna ajabu kwetu kumwona mwanamke, kwa mfano, akihisi aibu kutekeleza jukumu la asili, la kisilika la kijamii, la mama na mama wa nyumbani, kwa sababu jukumu hili halina tija kiuchumi. Kwa hiyo, anaingia sokoni la ajira kwa nguvu zake zote, akipuuza nyumba yake na familia yake, jambo ambalo nalo lilisababisha kuvunjika kwa familia na hasara kwa watoto.

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.