Value interjection pertains to a person or community who fulfills obligations such as paying bills on time, philanthropy, and following the rules of society. People who live their life this way feel that these are norms of society and are able to live their lives free of worry for their credit, children, and receive charity if needed. Coleman goes on to say that when people live in this way and benefit from this type of social capital, individuals in the society are able to rest assured that their belongings and family will be safe. This understanding of solidarity may be traced to 19th century socialist thinkers, whose main focus was the urban working class of the Industrial Revolution. They analyzed the reasons these workers supported each other for the benefit of the group and held that this support was an adaptation to the immediate social environment, as opposed to a trait that had been taught to the workers in their youth. As another example, Coleman states that possessing this type of social capital individuals to stand up for what they believe in, and even die for it, in the face of adversity. While the notion of solidarity as social capital is sometimes attributed to Karl Marx, in particular, the term social capital had a quite different meaning for Marx. All forms of "capital" were, for Marx, possessed only by capitalists and he emphasized the basis of labour in capitalist society, as a class constituted by individuals obliged to sell their labour power, because they lacked sufficient capital, in any sense of the word, to do otherwise. Marx saw "social capital" as a theoretical total amount of capital, purely in the sense of accumulated wealth or property, that existed within in a particular society. He thereby contrasted it with specific and discrete "individual capital." Instrumental capital Instrumental capital is behavior that is taught through one's surroundings over time. Individuals donating their resources are not seeking direct repayment from the recipient, but motivated by membership in the same social structure. Donors might not see a direct repayment, but, most commonly, they will be held by the society in greater honor. Portes mentions the donation of a scholarship to a member of the same ethnic group as an example of this. The donor is not giving up resources to be directly repaid by the recipient, but, as stated above, the honor of the