Reading materials Marx

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HUMAN METABOLISM, NECESSITY AND FREEDOM (Marx, Capital, III, Penguin Classics, p. 959)

Surplus labour in some form must always remain, as labour beyond the extent of given needs. It is just that in the capitalist, as in the slave system, etc., it has an antagonistic form and its obverse side is pure idleness on the part of one section of society. A certain quantum of surplus labour is required as insurance against accidents and for the progressive extension of the reproduction process that is needed to keep pace with the development of needs and the progress of population. It is one of the civilizing aspects of capital that it extorts this surplus labour in a manner and in conditions that are more advantageous to social relations and to the creation of elements for a new and higher formation than was the case under the earlier forms of slavery; serfdom, etc.

Thus on the one hand it leads towards a stage at which compulsion and the monopolization of social development (with its material and intellectual advantages) by one section of society at the expense of another disappears ; on the other hand it creates the material means and the nucleus for relations that permit thissurplus labour to be combined, in a higher form of society, with a greater reduction of the overall time devoted to material labour. For, according to the development of labour productivity, surplus labour can be great when the total working day is short and relatively small when the total working day is long. If the necessary labour-time is 3 hours and surplus labour also 3 hours, the total working day is 6 hours and the rate' of surplus labour 100 per cent. If the necessary labour is 9 hours and the surplus labour 3 hours, the total working day is 12 hours and the rate of surplus labour only 33-}- per cent. It then depends on the productivity of labour how much use-value is produced in a given time, and also therefore in a given surplus labour-time. The real wealth of society and the possibility of a constant expansion of its reproduction process does not depend on the length of surplus labour but rather on its productivity and on the more or less plentiful conditions of production in which it is performed. The realm of freedom really begins only where labour determined by necessity and external expediency ends ; it lies by its very nature beyond the sphere of material production proper. Just as the savage must wrestle with nature to satisfy his needs, to maintain and reproduce his life,so must civilized man, and he must do so in all fo rms of society and under all possible modes of production. This realm of natural necessity expands with his development, because his needs do too; but the productive fo rces to sati sfy these expand at the same time. Freedom, in this sphere, can consist only in this, that socialized man, the associated producers, govern the human metabolism with nature in a rational way, bringing it under their collective control instead of being dominated by it as a blind power ; accomplishing it with the least expenditure of energy and in conditions most worthy and appropriate for their human nature. But this always remains a realm of necessity. The true realm of freedom, the development of human powers as an end in itself, begins beyond it, though it can only flourish with this realm of necessity as its basis. The reduction of the working day is the basic prerequisite.


Small-scale landownership presupposes that the overwhelming majority of the popUlation is agricultural and that isolated labour predominates over social; wealth and the development of reproduction, therefore, both in its material and its intellectual aspects, is ruled out under these circumstances, and with this also the conditions for a rational agriculture. On the other hand, large landed property reduces the agricultural population to an ever decreasing minimum and confronts it with an ever growing industrial population crammed together in large towns ; in this way it produces conditions that provoke an irreparable rift in the interdependent process of social metabolism, a metabolism prescribed by the natural laws of life itself. The result of this is a squandering of the vitality of the soil, which is' carried by trade far beyond the bounds of a single country. (Liebig.) If small-scale landownership creates a class of barbarians standing half outside society, combining all the crudity of primitive social forms with all the torments and misery of civilized countries, large landed property undermines labour-power in the final sphere to which its indigenous energy flees, and where it is stored up as a reserve fund for renewing the vital power of the nation, on the land itself. Large-scale industry and industrially pursued large-scale agriculture have the same effect. If they are originally distinguished by the fact that the former lays waste and ruins labour-power and thus the natural power of man, whereas the latter does the same to the natural power of the soil, they link up in the later course of development, since the industrial system applied to agriculture also enervates the workers there, while industry and trade for their part provide - agriculture with the means of exhausting the soil.


Quite conservative agricultural chemists, such as Johnston, for example, admit that private property places insuperable barriers on all sides to a genuinely rational agriculture. So too do writers who are professed defenders of the monopoly of private property in the earth, such as M. Charles Comte, * for instance, in a two-volume work which has the defence of private ownership as its special purpose. 'A people,' he says, • cannot attain the degree of wellbeing and power that their nature grants them unless each part of the land that sustains them receives the destiny that stands most in harmony with the general interest. In order to give their riches a substantial development, a single will, and above all an enlightened one, if possible, must take in hand the disposal of each individual piece of their territory, and make each portion contribute towards the prosperity of all others. But the existence of such a will . . . would be incompatible with the division of the land into private holdings . . . and with guaranteeing the ability ,of each proprietor to dispose of his wealth in an almost absolute manner ' [Traite de fa propriete, Vol. I, Paris, 1 834, p. 228]. Johnston, Comte, etc., in considering the contradiction between property and a rational agronomy, are simply thinking of the cultivation of the land of a single country as a whole. But the way that the cultivation of particular crops depends on fluctuations in market prices and the constant changes in cultivation with these price fluctuations - the, entire spirit of capitalist production, which is oriented towards the most immediate monetary profit - stands in contradiction to agriculture, which has to concern itself with the whole gamut of permanent conditions of life required ' by the chain of human ' generations. A striking example of this is provided by forests, which are managed in the common interest - and even then only to a limited extent - solely in those rare cases when they are not private property but are subject to state administration.


It is necessary to distinguish whether the rent flows from an independent monopoly price fo r the products or the land itself, or whether the products are sold at a monopoly price because there is a rent. By monopoly price here we mean any price determined simply by the desire and ability of the buyer to pay, independently of the price of the product as determined by price of production and value. A vineyard bears a monopoly price if it produces wine which is of quite exceptional quality but can be produced only in a relatively small quantity. By virtue of this monopoly price, the wine-grower whose excess over the value of his product is determined purely and simply by the wealth and the preference of fashionable wine-drinkers can realize a substantial surplus profit. This surplus profit, which in this case flows from a monopoly price, is transformed into rent and accrues in this form to the landowner by virtue of his title to the portion of the earth endowed with these special properties. Here, therefore, the monopoly price . creates the rent. Conversely, the rent would create the monopoly price if corn were sold not only above its price of production but also above its value, as a . result of the barrier that landed property opposes against the rent-free investment of capital on untilled land. The fact that it is only the title a number of people have to property in the earth that enables them to appropriate a part of society's surplus labour as tribute and in an ever growing measure as production develops, is concealed by the fact that the capitalized rent, precisely this capitalized tribute, appears as the price of land, which can be bought and just like any other item of trade. For the buyer, therefore, his claim to rent does not appear as something obtained for nothing, Without labour, rIsk or the entrepreneurial spirit of capital, but rather as the return for his equivalent. Rent seems to him, as we have already noted, simply interest on the capital with which he has purchased the land, and with it the claim to rent. In exactly the same way, it appears to the slave owner who has bought a Negro slave that his property in the Negro is created not by the institution of slavery as such but rather by the purchase and sale of this commodity. But the purchase does not produce the title ' it simply transfers it. The title must be there before it can be bought, and neither one sale nor a series of such sales, their constant repetition, can create this title. It was entirely created by the relations of production. Once these have reached the point where they have to be sloughed off, then the material source, the economically and historically justified source of the title that arises from the process of life's social production, disappears, and with it all transactions based on it. From the standpoint of a higher socioeconomic formation, the private property of particular individuals in the earth will appear just as absurd as the private property of one man III other men. Even an entire society, a nation, or all simultaneously existing societies taken together, are not the owners of the earth. They are simply its possessors, its beneficiaries, and have to bequeath it in an improved state to succeeding generations, as boni patres familias

LABOR IS NOT THE SOURCE OF ALL WEALTH AND CULTURE (Marx, Critique of the Gotha Programme, Part I)

First part of the paragraph: "Labor is the source of all wealth and all culture." Labor is not the source of all wealth. Nature is just as much the source of use values (and it is surely of such that material wealth consists!) as labor, which itself is only the manifestation of a force of nature, human labor power. the above phrase is to be found in all children's primers and is correct insofar as it is implied that labor is performed with the appurtenant subjects and instruments. But a socialist program cannot allow such bourgeois phrases to pass over in silence the conditions that lone give them meaning. And insofar as man from the beginning behaves toward nature, the primary source of all instruments and subjects of labor, as an owner, treats her as belonging to him, his labor becomes the source of use values, therefore also of wealth. The bourgeois have very good grounds for falsely ascribing supernatural creative power to labor; since precisely from the fact that labor depends on nature it follows that the man who possesses no other property than his labor power must, in all conditions of society and culture, be the slave of other men who have made themselves the owners of the material conditions of labor. He can only work with their permission, hence live only with their permission.