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12 files changed, 247 insertions, 247 deletions
diff --git a/content/marx/economic-and-philosophic-manuscripts/capital.htm.md b/content/marx/economic-and-philosophic-manuscripts/capital.htm.md index 9cbe34c..643b750 100644 --- a/content/marx/economic-and-philosophic-manuscripts/capital.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/capital.htm.md @@ -36,7 +36,7 @@ Later we shall see first how the capitalist, by means of capital, exercises his What is capital? <!-- class: indentb --> -“A certain quantity of *labour stocked *and stored up to be employed.” (Adam Smith, *op. cit.*, Vol. I, p. 295.) +“A certain quantity of *labour stocked* and stored up to be employed.” (Adam Smith, *op. cit.*, Vol. I, p. 295.) <!-- class: fst --> Capital is *stored-up labour*. @@ -45,7 +45,7 @@ Capital is *stored-up labour*. ## 2. The Profit of Capital <!-- class: indentb --> -The *profit* or *gain of capital *is altogether different from the *wages of labour*. This difference is manifested in two ways: in the first place, the profits of capital are regulated altogether by the value of the capital employed, although the labour of inspection and direction associated with different capitals may be the same. Moreover in large works the whole of this labour is committed to some principal clerk, whose salary bears no regular proportion to the <!-- context --> *||II, 2|* capital of which he oversees the management. And although the labour of the proprietor is here reduced almost to nothing, he still demands profits in proportion to his capital. (Adam Smith, [op. cit., Vol. I, p. 43](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch06.htm))[[11]](#TODO;footnote.htm#fn11) +The *profit* or *gain of capital* is altogether different from the *wages of labour*. This difference is manifested in two ways: in the first place, the profits of capital are regulated altogether by the value of the capital employed, although the labour of inspection and direction associated with different capitals may be the same. Moreover in large works the whole of this labour is committed to some principal clerk, whose salary bears no regular proportion to the <!-- context --> *||II, 2|* capital of which he oversees the management. And although the labour of the proprietor is here reduced almost to nothing, he still demands profits in proportion to his capital. (Adam Smith, [op. cit., Vol. I, p. 43](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch06.htm))[[11]](#TODO;footnote.htm#fn11) <!-- class: fst --> Why does the capitalist demand this proportion between profit and capital? @@ -66,13 +66,13 @@ But though it is impossible to determine with precision what are the profits on The proportion which the usual market rate of interest ought to bear to the rate of clear profit, necessarily varies as profit rises or falls. Double interest is in Great Britain reckoned what the merchants call a good, moderate, reasonable profit, terms which mean no more than a *common and usual profit*. (Adam Smith, [op. cit., Vol. I, p. 87](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm).) -What is the *lowest *rate of profit? And what the *highest?* +What is the *lowest* rate of profit? And what the *highest?* <!-- class: indentb --> -The *lowest *rate of ordinary profit on capital must always be *something more* than what is sufficient to compensate the occasional losses to which every employment of stock is exposed. It is this surplus only which is neat or clear profit. The same holds for the lowest rate of interest. (Adam Smith, [op. cit., Vol. I, p. 86](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm)) +The *lowest* rate of ordinary profit on capital must always be *something more* than what is sufficient to compensate the occasional losses to which every employment of stock is exposed. It is this surplus only which is neat or clear profit. The same holds for the lowest rate of interest. (Adam Smith, [op. cit., Vol. I, p. 86](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm)) <!-- class: fst --> -<!-- context --> *||III, 2|* The *highest *rate to which ordinary profits can rise is that which in the price of the greater part of commodities eats *up the whole of the *rent *of the *land, and reduces the wages of labour contained in the commodity supplied to the *lowest rate,* the bare subsistence of the labourer during his work. The worker must always be fed in some way or other while he is required to work; rent can disappear entirely. For example: the servants of the East India Company in Bengal. (Adam Smith, [op. cit., Vol. I, pp. 86-87](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm)) +<!-- context --> *||III, 2|* The *highest* rate to which ordinary profits can rise is that which in the price of the greater part of commodities eats *up the whole of the* rent *of the* land, and reduces the wages of labour contained in the commodity supplied to the *lowest rate,* the bare subsistence of the labourer during his work. The worker must always be fed in some way or other while he is required to work; rent can disappear entirely. For example: the servants of the East India Company in Bengal. (Adam Smith, [op. cit., Vol. I, pp. 86-87](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm)) Besides all the advantages of limited competition which the capitalist may *exploit* in this case, he can keep the market price above the natural price by quite decorous means. @@ -116,7 +116,7 @@ The plans and speculations of the employers of capitals regulate and direct all ## 4. The Accumulation of Capitals and the Competition among the Capitalists <!-- class: indentb --> -The *increase of stock, *which raises wages, tends to lower the capitalists' profit, because of the competition amongst the capitalists. (Adam Smith, [op. cit., Vol. I, p. 78](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm).) +The *increase of stock,* which raises wages, tends to lower the capitalists' profit, because of the competition amongst the capitalists. (Adam Smith, [op. cit., Vol. I, p. 78](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch09.htm).) <!-- class: fst --> If, for example, the capital which is necessary for the grocery trade of a particular town “is divided between two different grocers, their competition will tend to make both of them sell cheaper than if it were in the hands of one only; and if it were divided among twenty, <!-- context --> *||VI, 2|* their competition would be just so much the greater, and the chance of their combining together, in order to raise the price, just so much the less.” (Adam Smith, [op. cit., Vol. I, p. 322](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch05.htm).) @@ -146,7 +146,7 @@ This is the situation most dear to the heart of political economy. What about the employment of capital, then, in this condition of increased competition? <!-- class: indentb --> -“As stock increases, the quantity of stock to be lent at interest grows gradually greater and greater. As the quantity of stock to be lent at interest increases, the interest ... diminishes (i) because the market price of things commonly diminishes as their quantity increases. ... and (ii) because with *the increase of capitals *in any country, “it becomes gradually more and more difficult to find within the country a profitable method of employing any new capital. There arises in consequence a competition between different capitals, the owner of one endeavouring to get possession of that employment which is occupied by another. But upon most occasions he can hope to jostle that other out of this employment by no other means but by dealing upon more reasonable terms. He must not only sell what he deals in somewhat cheaper, but in order to get it to sell, he must sometimes, too, buy it dearer. The demand for productive labour, by the increase of the funds which are destined for maintaining it, grows every day greater and greater. Labourers easily find employment, <!-- context --> *|IX, 2|* but the owners of capitals find it difficult to get labourers to employ. Their competition raises the wages of labour and sinks the profits of stock.” (Adam Smith, [op. cit., Vol. I, p. 316](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch04.htm).) +“As stock increases, the quantity of stock to be lent at interest grows gradually greater and greater. As the quantity of stock to be lent at interest increases, the interest ... diminishes (i) because the market price of things commonly diminishes as their quantity increases. ... and (ii) because with *the increase of capitals* in any country, “it becomes gradually more and more difficult to find within the country a profitable method of employing any new capital. There arises in consequence a competition between different capitals, the owner of one endeavouring to get possession of that employment which is occupied by another. But upon most occasions he can hope to jostle that other out of this employment by no other means but by dealing upon more reasonable terms. He must not only sell what he deals in somewhat cheaper, but in order to get it to sell, he must sometimes, too, buy it dearer. The demand for productive labour, by the increase of the funds which are destined for maintaining it, grows every day greater and greater. Labourers easily find employment, <!-- context --> *|IX, 2|* but the owners of capitals find it difficult to get labourers to employ. Their competition raises the wages of labour and sinks the profits of stock.” (Adam Smith, [op. cit., Vol. I, p. 316](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch04.htm).) <!-- class: fst --> Thus the small capitalist has the choice: (1) either to consume his capital, since he can no longer live on the interest – and thus cease to be a capitalist; or (2) to set up a business himself, sell his commodity cheaper, buy dearer than the wealthier capitalist, and pay higher wages – thus ruining himself, the market price being already very low as a result of the intense competition presupposed. If, however, the big capitalist wants to squeeze out the smaller capitalist, he has all the advantages over him which the capitalist has as a capitalist over the worker. The larger size of his capital compensates him for the smaller profits, and he can even bear temporary losses until the smaller capitalist is ruined and he finds himself freed from this competition. In this way, he accumulates the small capitalist's profits. @@ -216,19 +216,19 @@ It is generally true that the accumulation of large capital is also *accompanied “The inhabitants of many different parts of Great Britain have not capital sufficient to improve and cultivate all their lands. The wool of the southern counties of Scotland is, a great part of it, after a long land carriage through very bad roads, manufactured in Yorkshire, for want of capital to manufacture it at home. There are many little manufacturing towns in Great Britain, of which the inhabitants have not capital sufficient to transport the produce of their own industry to those distant markets where there is demand and consumption for it. If there are any merchants among them, <!-- context --> *||XIV, 2|* they are properly only the agents of wealthier merchants who reside in some of the greater commercial cities.” (Adam Smith, [Wealth of Nations, Vol. I, pp. 326-27](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch05.htm).) <!-- class: indentb --> -“The annual produce of the land and labour of any nation can be increased in its value by no other means but by increasing either *the number of its productive labourers*, or the *productive power of those labourers *who had before been employed.... In either case an additional capital is almost always required.” (Adam Smith, [op. cit., Vol. I, pp. 306-07](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch03.htm).) +“The annual produce of the land and labour of any nation can be increased in its value by no other means but by increasing either *the number of its productive labourers*, or the *productive power of those labourers* who had before been employed.... In either case an additional capital is almost always required.” (Adam Smith, [op. cit., Vol. I, pp. 306-07](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/ch03.htm).) <!-- class: indentb --> “As the *accumulation* of stock must, in the nature of things, be previous to the division of labour, so labour can be more and more subdivided in proportion only as stock is previously more and more accumulated. The quantity of materials which the same number of people can work up, increases in a great proportion as labour comes to be more and more subdivided; and as the operations of each workman are gradually reduced to a greater degree of simplicity, a variety of new machines come to be invented for facilitating and abridging those operations. As the division of labour advances, therefore, in order to give constant employment to an equal number of workmen, an equal stock of provisions, and a greater stock of materials and tools than what would have been necessary in a ruder state of things, must be accumulated beforehand. But the number of workmen in every branch of business generally increases with the division of labour in that branch, or rather it is the increase of their number which enables them to class and subdivide themselves in this manner.” (Adam Smith, [op. cit., Vol. I, pp. 241-42](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/intro.htm).) <!-- class: indentb --> -“As the accumulation of stock is previously necessary for carrying on this great improvement in the productive powers of labour, so that accumulation naturally leads to this improvement. The person who employs his stock in maintaining labour, necessarily wishes to employ it in such a manner as to produce as great a quantity of work as possible. He endeavours, therefore, both to make among his workmen the most proper distribution of employment, and to furnish them with the best machines which he can either invent or afford to purchase [...]. His abilities in both these respects <!-- context --> *|XV, 2|* are generally in proportion to the extent of his stock, or to the number of people whom it can employ. The quantity of industry, therefore, not only increases in every country with the increase *of the stock *which employs it, but, in consequence of that increase, the same quantity of industry produces a much greater quantity of work.” (Adam Smith, [op. cit., Vol. I, p. 242](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/intro.htm).) +“As the accumulation of stock is previously necessary for carrying on this great improvement in the productive powers of labour, so that accumulation naturally leads to this improvement. The person who employs his stock in maintaining labour, necessarily wishes to employ it in such a manner as to produce as great a quantity of work as possible. He endeavours, therefore, both to make among his workmen the most proper distribution of employment, and to furnish them with the best machines which he can either invent or afford to purchase [...]. His abilities in both these respects <!-- context --> *|XV, 2|* are generally in proportion to the extent of his stock, or to the number of people whom it can employ. The quantity of industry, therefore, not only increases in every country with the increase *of the stock* which employs it, but, in consequence of that increase, the same quantity of industry produces a much greater quantity of work.” (Adam Smith, [op. cit., Vol. I, p. 242](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book02/intro.htm).) <!-- class: fst --> Hence *over-production*. <!-- class: indentb --> -“More comprehensive combinations of productive forces ... in industry and trade by uniting more numerous and more diverse human and natural powers in larger-scale enterprises. Already here and there, closer association of the chief branches of production. Thus, big manufacturers will try to acquire also large estates in order to become independent of others for at least a part of the raw materials required for their industry; or they will go into trade in conjunction with their industrial enterprises, not only to sell their own manufactures, but also to purchase other kinds of products and to sell these to their workers. In England, where a single factory owner sometimes employs ten to twelve thousand workers ... it is already not uncommon to find such combinations of various branches of production controlled by one brain, such smaller states or provinces within the state. Thus, the mine owners in the Birmingham area have recently taken over the *whole* process of iron production, which was previously distributed among various entrepreneurs and owners, (See “*Der bergmännische Distrikt bei Birmingham*,” *Deutsche Vierteljahr-Schrift *No. 3, 1838.) Finally in the large joint-stock enterprises which have become so numerous, we see far-reaching combinations of the financial resources of many participants with the scientific and technical knowledge and skills of others to whom the carrying-out of the work is handed over. The capitalists are thereby enabled to apply their savings in more diverse ways and perhaps even to employ them simultaneously in agriculture, industry and commerce. As a consequence their interest becomes more comprehensive, <!-- context --> *||XVI, 2|* and the contradictions between agricultural, industrial, and commercial interests are reduced and disappear. But this increased possibility of applying capital profitably in the most diverse ways cannot but intensify the antagonism between the propertied and the non-propertied classes.” (Schulz, *op. cit.*, pp. 40-4l.) +“More comprehensive combinations of productive forces ... in industry and trade by uniting more numerous and more diverse human and natural powers in larger-scale enterprises. Already here and there, closer association of the chief branches of production. Thus, big manufacturers will try to acquire also large estates in order to become independent of others for at least a part of the raw materials required for their industry; or they will go into trade in conjunction with their industrial enterprises, not only to sell their own manufactures, but also to purchase other kinds of products and to sell these to their workers. In England, where a single factory owner sometimes employs ten to twelve thousand workers ... it is already not uncommon to find such combinations of various branches of production controlled by one brain, such smaller states or provinces within the state. Thus, the mine owners in the Birmingham area have recently taken over the *whole* process of iron production, which was previously distributed among various entrepreneurs and owners, (See “*Der bergmännische Distrikt bei Birmingham*,” *Deutsche Vierteljahr-Schrift* No. 3, 1838.) Finally in the large joint-stock enterprises which have become so numerous, we see far-reaching combinations of the financial resources of many participants with the scientific and technical knowledge and skills of others to whom the carrying-out of the work is handed over. The capitalists are thereby enabled to apply their savings in more diverse ways and perhaps even to employ them simultaneously in agriculture, industry and commerce. As a consequence their interest becomes more comprehensive, <!-- context --> *||XVI, 2|* and the contradictions between agricultural, industrial, and commercial interests are reduced and disappear. But this increased possibility of applying capital profitably in the most diverse ways cannot but intensify the antagonism between the propertied and the non-propertied classes.” (Schulz, *op. cit.*, pp. 40-4l.) <!-- class: fst --> The enormous profit which the landlords of houses make out of poverty. House rent stands in inverse proportion to industrial poverty. diff --git a/content/marx/economic-and-philosophic-manuscripts/comm.htm.md b/content/marx/economic-and-philosophic-manuscripts/comm.htm.md index 85a8e26..aa461d9 100644 --- a/content/marx/economic-and-philosophic-manuscripts/comm.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/comm.htm.md @@ -12,98 +12,98 @@ Economic and Philosophic Manuscripts of 1844 ## Private Property and Communism <!-- class: fst --> -Re. p. XXXIX. <!-- context --> *[This refers to the missing part of the second manuscript. - Ed.]* The antithesis between *lack of property* and *property, *so long as it is not comprehended as the antithesis of *labour and capital, *still remains an indifferent antithesis, not grasped in its *active connection, *in its *internal* relation, not yet grasped as a *contradiction. *It can find expression in this *first *form even without the advanced development of private property (as in ancient Rome, Turkey, etc.). It does not yet *appear *as having been established by private property itself. But labour, the subjective essence of private property as exclusion of property, and capital, objective labour as exclusion of labour, constitute *private property* as its developed state of contradiction – hence a dynamic relationship driving towards resolution. +Re. p. XXXIX. <!-- context --> *[This refers to the missing part of the second manuscript. - Ed.]* The antithesis between *lack of property* and *property,* so long as it is not comprehended as the antithesis of *labour and capital,* still remains an indifferent antithesis, not grasped in its *active connection,* in its *internal* relation, not yet grasped as a *contradiction.* It can find expression in this *first* form even without the advanced development of private property (as in ancient Rome, Turkey, etc.). It does not yet *appear* as having been established by private property itself. But labour, the subjective essence of private property as exclusion of property, and capital, objective labour as exclusion of labour, constitute *private property* as its developed state of contradiction – hence a dynamic relationship driving towards resolution. -*Re the same page*. The transcendence of self-estrangement follows the same course as self-estrangement. *Private property *is first considered only in its objective aspect – but nevertheless with labour as its essence. Its form of existence is therefore *capital, *which is to be annulled “as such” (Proudhon). Or a *particular form *of labour – labour levelled down, fragmented, and therefore unfree – is conceived as the source of private property’s *perniciousness *and of its existence in estrangement from men. For instance, *Fourier, *who, like the Physiocrats, also conceives *agricultural labour* to be at least the *exemplary *type, whereas *Saint-Simon* declares in contrast that *industrial labour *as such is the essence, and accordingly aspires to the *exclusive *rule of the industrialists and the improvement of the workers’ condition. Finally, *communism *is the *positive *expression of annulled private property – at first as *universal *private property. +*Re the same page*. The transcendence of self-estrangement follows the same course as self-estrangement. *Private property* is first considered only in its objective aspect – but nevertheless with labour as its essence. Its form of existence is therefore *capital,* which is to be annulled “as such” (Proudhon). Or a *particular form* of labour – labour levelled down, fragmented, and therefore unfree – is conceived as the source of private property’s *perniciousness* and of its existence in estrangement from men. For instance, *Fourier,* who, like the Physiocrats, also conceives *agricultural labour* to be at least the *exemplary* type, whereas *Saint-Simon* declares in contrast that *industrial labour* as such is the essence, and accordingly aspires to the *exclusive* rule of the industrialists and the improvement of the workers’ condition. Finally, *communism* is the *positive* expression of annulled private property – at first as *universal* private property. By embracing this relation as a *whole*, communism is: <!-- class: fst --> -<span class="term">(1)</span> In its first form only a *generalisation* and *consummation* of it [of this relation]. As such it appears in a two-fold form: on the one hand, the dominion of *material *property bulks so large that it wants to destroy *everything *which is not capable of being possessed by all as *private property*. It wants to disregard talent, etc., in an *arbitrary *manner. For it the sole purpose of life and existence is direct, physical *possession. *The category of the *worker *is not done away with, but extended to all men. The relationship of private property persists as the relationship of the community to the world of things. Finally, this movement of opposing universal private property to private property finds expression in the brutish form of opposing to *marriage *(certainly a *form of exclusive private property*) the *community of women, *in which a woman becomes a piece of *communal* and *common* property. It may be said that this idea of the *community of women gives away the secret* of this as yet completely crude and thoughtless communism.[^commootnote.htm#fn30] Just as woman passes from marriage to general prostitution, [Prostitution is only a *specific* expression of the *general* prostitution of the *labourer*, and since it is a relationship in which falls not the prostitute alone, but also the one who prostitutes – and the latter’s abomination is still greater – the capitalist, etc., also comes under this head. – *Note by Marx* [^commootnote.htm#fn31]] so the entire world of wealth (that is, of man’s objective substance) passes from the relationship of exclusive marriage with the owner of private property to a state of universal prostitution with the community. This type of communism – since it negates the *personality* of man in every sphere – is but the logical expression of private property, which is this negation. General *envy *constituting itself as a power is the disguise in which *greed *re-establishes itself and satisfies itself, only in *another *way. The thought of every piece of private property as such is *at least *turned against *wealthier *private property in the form of envy and the urge to reduce things to a common level, so that this envy and urge even constitute the essence of competition. Crude communism <!-- context --> *[the manuscript has: *Kommunist*. – Ed.]* is only the culmination of this envy and of this levelling-down proceeding from the *preconceived* minimum. It has a *definite, limited *standard. How little this annulment of private property is really an appropriation is in fact proved by the abstract negation of the entire world of culture and civilisation, the regression to the *unnatural* || IV <!-- context --> *||IV|* simplicity of the *poor* and crude man who has few needs and who has not only failed to go beyond private property, but has not yet even reached it. +<span class="term">(1)</span> In its first form only a *generalisation* and *consummation* of it [of this relation]. As such it appears in a two-fold form: on the one hand, the dominion of *material* property bulks so large that it wants to destroy *everything* which is not capable of being possessed by all as *private property*. It wants to disregard talent, etc., in an *arbitrary* manner. For it the sole purpose of life and existence is direct, physical *possession.* The category of the *worker* is not done away with, but extended to all men. The relationship of private property persists as the relationship of the community to the world of things. Finally, this movement of opposing universal private property to private property finds expression in the brutish form of opposing to *marriage* (certainly a *form of exclusive private property*) the *community of women,* in which a woman becomes a piece of *communal* and *common* property. It may be said that this idea of the *community of women gives away the secret* of this as yet completely crude and thoughtless communism.[^commootnote.htm#fn30] Just as woman passes from marriage to general prostitution, [Prostitution is only a *specific* expression of the *general* prostitution of the *labourer*, and since it is a relationship in which falls not the prostitute alone, but also the one who prostitutes – and the latter’s abomination is still greater – the capitalist, etc., also comes under this head. – *Note by Marx* [^commootnote.htm#fn31]] so the entire world of wealth (that is, of man’s objective substance) passes from the relationship of exclusive marriage with the owner of private property to a state of universal prostitution with the community. This type of communism – since it negates the *personality* of man in every sphere – is but the logical expression of private property, which is this negation. General *envy* constituting itself as a power is the disguise in which *greed* re-establishes itself and satisfies itself, only in *another* way. The thought of every piece of private property as such is *at least* turned against *wealthier* private property in the form of envy and the urge to reduce things to a common level, so that this envy and urge even constitute the essence of competition. Crude communism <!-- context --> *[the manuscript has: *Kommunist*. – Ed.]* is only the culmination of this envy and of this levelling-down proceeding from the *preconceived* minimum. It has a *definite, limited* standard. How little this annulment of private property is really an appropriation is in fact proved by the abstract negation of the entire world of culture and civilisation, the regression to the *unnatural* || IV <!-- context --> *||IV|* simplicity of the *poor* and crude man who has few needs and who has not only failed to go beyond private property, but has not yet even reached it. -The community is only a community of *labour, *and equality of *wages *paid out by communal capital – by the *community *as the universal capitalist. Both sides of the relationship are raised to an *imagined *universality – *labour* as the category in which every person is placed, and *capital *as the acknowledged universality and power of the community. +The community is only a community of *labour,* and equality of *wages* paid out by communal capital – by the *community* as the universal capitalist. Both sides of the relationship are raised to an *imagined* universality – *labour* as the category in which every person is placed, and *capital* as the acknowledged universality and power of the community. -In the approach to *woman *as the *spoil *and hand-maid of communal lust is expressed the infinite degradation in which man exists for himself, for the secret of this approach has its *unambiguous*, decisive, *plain* and undisguised expression in the relation of *man* to *woman* and in the manner in which the *direct* and *natural* species-relationship is conceived. The direct, natural, and necessary relation of person to person is the *relation of man* to *woman. *In this *natural* species-relationship man’s relation to nature is immediately his relation to man, just as his relation to man is immediately his relation to nature – his own *natural* destination. In this relationship, therefore, is *sensuously manifested, *reduced to an observable *fact*, the extent to which the human essence has become nature to man, or to which nature to him has become the human essence of man. From this relationship one can therefore judge man’s whole level of development. From the character of this relationship follows how much *man* as a *species-being*, as *man*, has come to be himself and to comprehend himself; the relation of man to woman is the *most natural *relation of human being to human being. It therefore reveals the extent to which man’s *natural* behaviour has become *human, *or the extent to which the human essence in him has become a *natural* essence – the extent to which his *human nature *has come to be *natural *to him. This relationship also reveals the extent to which man’s *need* has become a *human *need; the extent to which, therefore, the *other *person as a person has become for him a need – the extent to which he in his individual existence is at the same time a social being. +In the approach to *woman* as the *spoil* and hand-maid of communal lust is expressed the infinite degradation in which man exists for himself, for the secret of this approach has its *unambiguous*, decisive, *plain* and undisguised expression in the relation of *man* to *woman* and in the manner in which the *direct* and *natural* species-relationship is conceived. The direct, natural, and necessary relation of person to person is the *relation of man* to *woman.* In this *natural* species-relationship man’s relation to nature is immediately his relation to man, just as his relation to man is immediately his relation to nature – his own *natural* destination. In this relationship, therefore, is *sensuously manifested,* reduced to an observable *fact*, the extent to which the human essence has become nature to man, or to which nature to him has become the human essence of man. From this relationship one can therefore judge man’s whole level of development. From the character of this relationship follows how much *man* as a *species-being*, as *man*, has come to be himself and to comprehend himself; the relation of man to woman is the *most natural* relation of human being to human being. It therefore reveals the extent to which man’s *natural* behaviour has become *human,* or the extent to which the human essence in him has become a *natural* essence – the extent to which his *human nature* has come to be *natural* to him. This relationship also reveals the extent to which man’s *need* has become a *human* need; the extent to which, therefore, the *other* person as a person has become for him a need – the extent to which he in his individual existence is at the same time a social being. -The first positive annulment of private property – *crude* communism – is thus merely a *manifestation *of the vileness of private property, which wants to set itself up as the *positive community system.* +The first positive annulment of private property – *crude* communism – is thus merely a *manifestation* of the vileness of private property, which wants to set itself up as the *positive community system.* <!-- class: fst --> <span class="term">(2)</span> Communism (α) still political in nature – democratic or despotic; (β) with the abolition of the state, yet still incomplete, and being still affected by private property, i.e., by the estrangement of man. In both forms communism already is aware of being reintegration or return of man to himself, the transcendence of human self-estrangement; but since it has not yet grasped the positive essence of private property, and just as little the *human* nature of need, it remains captive to it and infected by it. It has, indeed, grasped its concept, but not its essence. <!-- class: fst --> -<span class="term">(3) </span>*Communism *as the *positive *transcendence of *private property* as *human self-estrangement, *and therefore as the real *appropriation *of the *human *essence by and for man; communism therefore as the complete return of man to himself as a *social *(i.e., human) being – a return accomplished consciously and embracing the entire wealth of previous development. This communism, as fully developed naturalism, equals humanism, and as fully developed humanism equals naturalism; it is the *genuine* resolution of the conflict between man and nature and between man and man – the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species. Communism is the riddle of history solved, and it knows itself to be this solution. +<span class="term">(3) </span>*Communism* as the *positive* transcendence of *private property* as *human self-estrangement,* and therefore as the real *appropriation* of the *human* essence by and for man; communism therefore as the complete return of man to himself as a *social* (i.e., human) being – a return accomplished consciously and embracing the entire wealth of previous development. This communism, as fully developed naturalism, equals humanism, and as fully developed humanism equals naturalism; it is the *genuine* resolution of the conflict between man and nature and between man and man – the true resolution of the strife between existence and essence, between objectification and self-confirmation, between freedom and necessity, between the individual and the species. Communism is the riddle of history solved, and it knows itself to be this solution. <!-- class: fst --> -<!-- context --> *||V|* The entire movement of history, just as its <!-- context --> *[communism’s]* *actual *act of genesis – the birth act of its empirical existence – is, therefore, for its thinking consciousness the *comprehended *and *known* process of its *becoming*. Whereas the still immature communism seeks an *historical *proof for itself – a proof in the realm of what already exists – among disconnected historical phenomena opposed to private property, tearing single phases from the historical process and focusing attention on them as proofs of its historical pedigree (a hobby-horse ridden hard especially by Cabet, Villegardelle, etc.). By so doing it simply makes clear that by far the greater part of this process contradicts its own claim, and that, if it has ever existed, precisely its being in the *past *refutes its pretension to *reality.* +<!-- context --> *||V|* The entire movement of history, just as its <!-- context --> *[communism’s]* *actual* act of genesis – the birth act of its empirical existence – is, therefore, for its thinking consciousness the *comprehended* and *known* process of its *becoming*. Whereas the still immature communism seeks an *historical* proof for itself – a proof in the realm of what already exists – among disconnected historical phenomena opposed to private property, tearing single phases from the historical process and focusing attention on them as proofs of its historical pedigree (a hobby-horse ridden hard especially by Cabet, Villegardelle, etc.). By so doing it simply makes clear that by far the greater part of this process contradicts its own claim, and that, if it has ever existed, precisely its being in the *past* refutes its pretension to *reality.* It is easy to see that the entire revolutionary movement necessarily finds both its empirical and its theoretical basis in the movement of *private property* – more precisely, in that of the economy. -This *material*, immediately *perceptible *private property is the material perceptible expression of *estranged human* life. Its movement – production and consumption – is the *perceptible *revelation of the movement of all production until now, i.e., the realisation or the reality of man. Religion, family, state, law, morality, science, art, etc., are only *particular* modes of production, and fall under its general law. The positive transcendence of *private property* as the appropriation of *human *life, is therefore the positive transcendence of all estrangement – that is to say, the return of man from religion, family, state, etc., to his *human*, i.e., *social,* existence. Religious estrangement as such occurs only in the realm of *consciousness, *of man’s inner life, but economic estrangement is that of *real life; *its transcendence therefore embraces both aspects. It is evident that the *initial *stage of the movement amongst the various peoples depends on whether the true *recognised *life of the people manifests itself more in consciousness or in the external world – is more ideal or real. Communism begins from the outset (*[Owen](https://marxists.org/glossary/people/o/w.htm#owen-robert)*) with atheism; but atheism is at first far from being *communism*; indeed, that atheism is still mostly an abstraction. +This *material*, immediately *perceptible* private property is the material perceptible expression of *estranged human* life. Its movement – production and consumption – is the *perceptible* revelation of the movement of all production until now, i.e., the realisation or the reality of man. Religion, family, state, law, morality, science, art, etc., are only *particular* modes of production, and fall under its general law. The positive transcendence of *private property* as the appropriation of *human* life, is therefore the positive transcendence of all estrangement – that is to say, the return of man from religion, family, state, etc., to his *human*, i.e., *social,* existence. Religious estrangement as such occurs only in the realm of *consciousness,* of man’s inner life, but economic estrangement is that of *real life;* its transcendence therefore embraces both aspects. It is evident that the *initial* stage of the movement amongst the various peoples depends on whether the true *recognised* life of the people manifests itself more in consciousness or in the external world – is more ideal or real. Communism begins from the outset (*[Owen](https://marxists.org/glossary/people/o/w.htm#owen-robert)*) with atheism; but atheism is at first far from being *communism*; indeed, that atheism is still mostly an abstraction. -The philanthropy of atheism is therefore at first only *philosophical, *abstract philanthropy, and that of communism is at once *real* and directly bent on *action.* +The philanthropy of atheism is therefore at first only *philosophical,* abstract philanthropy, and that of communism is at once *real* and directly bent on *action.* -We have seen how on the assumption of positively annulled private property man produces man – himself and the other man; how the object, being the direct manifestation of his individuality, is simultaneously his own existence for the other man, the existence of the other man, and that existence for him. Likewise, however, both the material of labour and man as the subject, are the point of departure as well as the result of the movement (and precisely in this fact, that they must constitute the *point of departure, *lies the historical *necessity *of private property). Thus the *social *character is the general character of the whole movement: *just as *society itself produces *man as man, *so is society *produced* by him. Activity and enjoyment, both in their content and in their *mode of existence*, are *social*: *social *activity and *social* enjoyment. The *human *aspect of nature exists only for *social *man; for only then does nature exist for him as a *bond *with man – as his existence for the other and the other’s existence for him – and as the life-element of human reality. Only then does nature exist as the *foundation *of his own *human* existence. Only here has what is to him his *natural *existence become his *human *existence, and nature become man for him. Thus *society *is the complete unity of man with nature – the true resurrection of nature – the consistent naturalism of man and the consistent humanism of nature. +We have seen how on the assumption of positively annulled private property man produces man – himself and the other man; how the object, being the direct manifestation of his individuality, is simultaneously his own existence for the other man, the existence of the other man, and that existence for him. Likewise, however, both the material of labour and man as the subject, are the point of departure as well as the result of the movement (and precisely in this fact, that they must constitute the *point of departure,* lies the historical *necessity* of private property). Thus the *social* character is the general character of the whole movement: *just as* society itself produces *man as man,* so is society *produced* by him. Activity and enjoyment, both in their content and in their *mode of existence*, are *social*: *social* activity and *social* enjoyment. The *human* aspect of nature exists only for *social* man; for only then does nature exist for him as a *bond* with man – as his existence for the other and the other’s existence for him – and as the life-element of human reality. Only then does nature exist as the *foundation* of his own *human* existence. Only here has what is to him his *natural* existence become his *human* existence, and nature become man for him. Thus *society* is the complete unity of man with nature – the true resurrection of nature – the consistent naturalism of man and the consistent humanism of nature. -<!-- context --> *||VI|* Social activity and social enjoyment exist by no means *only* in the form of some *directly* communal activity and directly *communal* enjoyment, although *communal* activity and *communal* enjoyment – i.e., activity and enjoyment which are manifested and affirmed in *actual direct association *with other men – will occur wherever such a *direct* expression of sociability stems from the true character of the activity’s content and is appropriate to the nature of the enjoyment. +<!-- context --> *||VI|* Social activity and social enjoyment exist by no means *only* in the form of some *directly* communal activity and directly *communal* enjoyment, although *communal* activity and *communal* enjoyment – i.e., activity and enjoyment which are manifested and affirmed in *actual direct association* with other men – will occur wherever such a *direct* expression of sociability stems from the true character of the activity’s content and is appropriate to the nature of the enjoyment. -But also when I am active *scientifically, *etc. – an activity which I can seldom perform in direct community with others – then my activity is *social, *because I perform it as a *man*. Not only is the material of my activity given to me as a social product (as is even the language in which the thinker is active): my *own* existence *is* social activity, and therefore that which I make of myself, I make of myself for society and with the consciousness of myself as a social being. +But also when I am active *scientifically,* etc. – an activity which I can seldom perform in direct community with others – then my activity is *social,* because I perform it as a *man*. Not only is the material of my activity given to me as a social product (as is even the language in which the thinker is active): my *own* existence *is* social activity, and therefore that which I make of myself, I make of myself for society and with the consciousness of myself as a social being. -My *general* consciousness is only the *theoretical *shape of that of which the *living* shape is the *real* community, the social fabric, although at the present day *general* consciousness is an abstraction from real life and as such confronts it with hostility. The *activity *of my general consciousness, as an activity, is therefore also my *theoretical *existence as a social being. +My *general* consciousness is only the *theoretical* shape of that of which the *living* shape is the *real* community, the social fabric, although at the present day *general* consciousness is an abstraction from real life and as such confronts it with hostility. The *activity* of my general consciousness, as an activity, is therefore also my *theoretical* existence as a social being. -Above all we must avoid postulating “society” again as an abstraction vis-à-vis the individual. The individual *is the social being. *His manifestations of life – even if they may not appear in the direct form of *communal* manifestations of life carried out in association with others – are therefore an expression and confirmation of *social life. *Man’s individual and species-life are not *different, *however much – and this is inevitable – the mode of existence of the individual is a more *particular *or more *general* mode of the life of the species, or the life of the species is a more *particular *or more *general* individual life. +Above all we must avoid postulating “society” again as an abstraction vis-à-vis the individual. The individual *is the social being.* His manifestations of life – even if they may not appear in the direct form of *communal* manifestations of life carried out in association with others – are therefore an expression and confirmation of *social life.* Man’s individual and species-life are not *different,* however much – and this is inevitable – the mode of existence of the individual is a more *particular* or more *general* mode of the life of the species, or the life of the species is a more *particular* or more *general* individual life. -In his *consciousness of species *man confirms his real *social life *and simply repeats his real existence in thought, just as conversely the being of the species confirms itself in species consciousness and exists for itself in its generality as a thinking being. +In his *consciousness of species* man confirms his real *social life* and simply repeats his real existence in thought, just as conversely the being of the species confirms itself in species consciousness and exists for itself in its generality as a thinking being. -Man, much as he may therefore be a *particular *individual (and it is precisely his particularity which makes him an individual, and a real *individual *social being), is just as much the *totality* – the ideal totality – the subjective existence of imagined and experienced society for itself; just as he exists also in the real world both as awareness and real enjoyment of social existence, and as a totality of human manifestation of life. +Man, much as he may therefore be a *particular* individual (and it is precisely his particularity which makes him an individual, and a real *individual* social being), is just as much the *totality* – the ideal totality – the subjective existence of imagined and experienced society for itself; just as he exists also in the real world both as awareness and real enjoyment of social existence, and as a totality of human manifestation of life. -Thinking and being are thus certainly *distinct, *but at the same time they are in unity with each other. +Thinking and being are thus certainly *distinct,* but at the same time they are in unity with each other. -*Death *seems to be a harsh victory of the species over the *particular* individual and to contradict their unity. But the particular individual is only a *particular species-being*, and as such mortal. +*Death* seems to be a harsh victory of the species over the *particular* individual and to contradict their unity. But the particular individual is only a *particular species-being*, and as such mortal. <!-- class: fst --> -<<span class="term">(4)</span> <!-- context --> *[In the manuscript: "5". – Ed.]* Just as *private property *is only the perceptible expression of the fact that man becomes *objective *for himself and at the same time becomes to himself a strange and inhuman object; just as it expresses the fact that the manifestation of his life is the alienation of his life, that his realisation is his loss of reality, is an *alien* reality: so, the positive transcendence of private property – i.e., the *perceptible *appropriation for and by man of the human essence and of human life, of objective man, of human *achievements *should not be conceived merely in the sense of *immediate,* one-sided *enjoyment*, merely in the sense of *possessing*, of *having*. Man appropriates his comprehensive essence in a comprehensive manner, that is to say, as a whole man. Each of his *human* relations to the world – seeing, hearing, smelling, tasting, feeling, thinking, observing, experiencing, wanting, acting, loving – in short, all the organs of his individual being, like those organs which are directly social in their form, <!-- context --> *||VII|* are in their *objective *orientation, or in their *orientation to the object, *the appropriation of the object, the appropriation of *human* reality. Their orientation to the object is the *manifestation of the human reality,* [For this reason it is just as highly varied as the *determinations* of human *essence* and *activities*. – *Note by Marx*] it is human *activity *and human *suffering*, for suffering, humanly considered, is a kind of self-enjoyment of man. +<<span class="term">(4)</span> <!-- context --> *[In the manuscript: "5". – Ed.]* Just as *private property* is only the perceptible expression of the fact that man becomes *objective* for himself and at the same time becomes to himself a strange and inhuman object; just as it expresses the fact that the manifestation of his life is the alienation of his life, that his realisation is his loss of reality, is an *alien* reality: so, the positive transcendence of private property – i.e., the *perceptible* appropriation for and by man of the human essence and of human life, of objective man, of human *achievements* should not be conceived merely in the sense of *immediate,* one-sided *enjoyment*, merely in the sense of *possessing*, of *having*. Man appropriates his comprehensive essence in a comprehensive manner, that is to say, as a whole man. Each of his *human* relations to the world – seeing, hearing, smelling, tasting, feeling, thinking, observing, experiencing, wanting, acting, loving – in short, all the organs of his individual being, like those organs which are directly social in their form, <!-- context --> *||VII|* are in their *objective* orientation, or in their *orientation to the object,* the appropriation of the object, the appropriation of *human* reality. Their orientation to the object is the *manifestation of the human reality,* [For this reason it is just as highly varied as the *determinations* of human *essence* and *activities*. – *Note by Marx*] it is human *activity* and human *suffering*, for suffering, humanly considered, is a kind of self-enjoyment of man. -Private property has made us so stupid and one-sided that an object is only *ours* when we have it – when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., – in short, when it is *used *by us. Although private property itself again conceives all these direct realisations of possession only as *means of life, *and the life which they serve as means is the *life of private property* – labour and conversion into capital. +Private property has made us so stupid and one-sided that an object is only *ours* when we have it – when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., – in short, when it is *used* by us. Although private property itself again conceives all these direct realisations of possession only as *means of life,* and the life which they serve as means is the *life of private property* – labour and conversion into capital. -In the place of *all* physical and mental senses there has therefore come the sheer estrangement of *all* these senses, the sense of *having. *The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world. [On the category of “*having*”, see *Hess* in the *Philosophy of the Deed*]. +In the place of *all* physical and mental senses there has therefore come the sheer estrangement of *all* these senses, the sense of *having.* The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world. [On the category of “*having*”, see *Hess* in the *Philosophy of the Deed*]. -The abolition <!-- context --> *[*Aufhebung*]* of private property is therefore the complete *emancipation *of all human senses and qualities, but it is this emancipation precisely because these senses and attributes have become, subjectively and objectively, *human*. The eye has become a *human *eye, just as its *object *has become a social, *human* object – an object made by man for man. The *senses *have therefore become directly in their practice *theoreticians. *They relate themselves to the thing for the sake of the thing, but the thing itself is an *objective human* relation to itself and to man, [In practice I can relate myself to a thing humanly only if the thing relates itself humanly to the human being. – *Note by Marx*] and vice versa. Need or enjoyment have consequently lost its *egotistical *nature, and nature has lost its mere *utility *by use becoming *human* use. +The abolition <!-- context --> *[*Aufhebung*]* of private property is therefore the complete *emancipation* of all human senses and qualities, but it is this emancipation precisely because these senses and attributes have become, subjectively and objectively, *human*. The eye has become a *human* eye, just as its *object* has become a social, *human* object – an object made by man for man. The *senses* have therefore become directly in their practice *theoreticians.* They relate themselves to the thing for the sake of the thing, but the thing itself is an *objective human* relation to itself and to man, [In practice I can relate myself to a thing humanly only if the thing relates itself humanly to the human being. – *Note by Marx*] and vice versa. Need or enjoyment have consequently lost its *egotistical* nature, and nature has lost its mere *utility* by use becoming *human* use. -In the same way, the senses and enjoyment of other men have become my *own* appropriation. Besides these direct organs, therefore, *social *organs develop in the *form* of society; thus, for instance, activity in direct association with others, etc., has become an organ for *expressing *my own *life, *and a mode of appropriating *human* life. +In the same way, the senses and enjoyment of other men have become my *own* appropriation. Besides these direct organs, therefore, *social* organs develop in the *form* of society; thus, for instance, activity in direct association with others, etc., has become an organ for *expressing* my own *life,* and a mode of appropriating *human* life. -It is obvious that the *human *eye enjoys things in a way different from the crude, non-human eye; the human *ear* different from the crude ear, etc. +It is obvious that the *human* eye enjoys things in a way different from the crude, non-human eye; the human *ear* different from the crude ear, etc. -We have seen that man does not lose himself in his object only when the object becomes for him a *human* object or objective man. This is possible only when the object becomes for him a *social *object, he himself for himself a social being, just as society becomes a being for him in this object. +We have seen that man does not lose himself in his object only when the object becomes for him a *human* object or objective man. This is possible only when the object becomes for him a *social* object, he himself for himself a social being, just as society becomes a being for him in this object. -On the one hand, therefore, it is only when the objective world becomes everywhere for man in society the world of man’s essential powers – human reality, and for that reason the reality of his *own* essential powers – that all *objects be*come for him the *objectification *of himself, become objects which confirm and realise *his* individuality, become his objects: that is, *man himself* becomes the object. The *manner* in which they become *his *depends on the *nature of the objects *and on the nature of the *essential power *corresponding to *it*; for it is precisely the *determinate nature *of this relationship which shapes the particular, *real* mode of affirmation. To the *eye *an object comes to be other than it is to the *ear, *and the object of the eye *is* another object than the object of the *ear. *The specific character of each essential power is precisely its *specific essence, *and therefore also the specific mode of its objectification, of its *objectively actual,* living *being*. Thus man is affirmed in the objective world not only in the act of thinking, <!-- context --> *||VIII|* but with *all* his senses. +On the one hand, therefore, it is only when the objective world becomes everywhere for man in society the world of man’s essential powers – human reality, and for that reason the reality of his *own* essential powers – that all *objects be*come for him the* objectification *of himself, become objects which confirm and realise* his* individuality, become his objects: that is, *man himself* becomes the object. The *manner* in which they become *his* depends on the *nature of the objects* and on the nature of the *essential power* corresponding to *it*; for it is precisely the *determinate nature* of this relationship which shapes the particular, *real* mode of affirmation. To the *eye* an object comes to be other than it is to the *ear,* and the object of the eye *is* another object than the object of the *ear.* The specific character of each essential power is precisely its *specific essence,* and therefore also the specific mode of its objectification, of its *objectively actual,* living *being*. Thus man is affirmed in the objective world not only in the act of thinking, <!-- context --> *||VIII|* but with *all* his senses. -On the other hand, let us look at this in its subjective aspect. Just as only music awakens in man the sense of music, and just as the most beautiful music has *no* sense for the unmusical ear – is [no] object for it, because my object can only be the confirmation of one of my essential powers – it can therefore only exist for me insofar as my essential power exists for itself as a subjective capacity; because the meaning of an object for me goes only so far as *my* sense goes (has only a meaning for a sense corresponding to that object) – for this reason the *senses *of the social man *differ* from those of the non-social man. Only through the objectively unfolded richness of man’s essential being is the richness of subjective *human* sensibility (a musical ear, an eye for beauty of form – in short, *senses *capable of human gratification, senses affirming themselves as essential powers of *man*) either cultivated or brought into being. For not only the five senses but also the so-called mental senses, the practical senses (will, love, etc.), in a word, *human* sense, the human nature of the senses, comes to be by virtue of *its *object, by virtue of *humanised *nature. The *forming* of the five senses is a labour of the entire history of the world down to the present. The *sense *caught up in crude practical need has only a *restricted *sense.> For the starving man, it is not the human form of food that exists, but only its abstract existence as food. It could just as well be there in its crudest form, and it would be impossible to say wherein this feeding activity differs from that of *animals. *The care-burdened, poverty-stricken man has no *sense *for the finest play; the dealer in minerals sees only the commercial value but not the beauty and the specific character of the mineral: he has no mineralogical sense. Thus, the objectification of the human essence, both in its theoretical and practical aspects, is required to make man’s *sense human, *as well as to create the *human sense* corresponding to the entire wealth of human and natural substance. +On the other hand, let us look at this in its subjective aspect. Just as only music awakens in man the sense of music, and just as the most beautiful music has *no* sense for the unmusical ear – is [no] object for it, because my object can only be the confirmation of one of my essential powers – it can therefore only exist for me insofar as my essential power exists for itself as a subjective capacity; because the meaning of an object for me goes only so far as *my* sense goes (has only a meaning for a sense corresponding to that object) – for this reason the *senses* of the social man *differ* from those of the non-social man. Only through the objectively unfolded richness of man’s essential being is the richness of subjective *human* sensibility (a musical ear, an eye for beauty of form – in short, *senses* capable of human gratification, senses affirming themselves as essential powers of *man*) either cultivated or brought into being. For not only the five senses but also the so-called mental senses, the practical senses (will, love, etc.), in a word, *human* sense, the human nature of the senses, comes to be by virtue of *its* object, by virtue of *humanised* nature. The *forming* of the five senses is a labour of the entire history of the world down to the present. The *sense* caught up in crude practical need has only a *restricted* sense.> For the starving man, it is not the human form of food that exists, but only its abstract existence as food. It could just as well be there in its crudest form, and it would be impossible to say wherein this feeding activity differs from that of *animals.* The care-burdened, poverty-stricken man has no *sense* for the finest play; the dealer in minerals sees only the commercial value but not the beauty and the specific character of the mineral: he has no mineralogical sense. Thus, the objectification of the human essence, both in its theoretical and practical aspects, is required to make man’s *sense human,* as well as to create the *human sense* corresponding to the entire wealth of human and natural substance. -<just as through the movement of></just>*private property*, of its wealth as well as its poverty – of its material and spiritual wealth and poverty – the budding society finds at hand all the material for this *development*, so *established *society produces man in this entire richness of his being produces the *rich* man *profoundly endowed with all the senses* – as its enduring reality.> +<just as through the movement of></just>*private property*, of its wealth as well as its poverty – of its material and spiritual wealth and poverty – the budding society finds at hand all the material for this *development*, so *established* society produces man in this entire richness of his being produces the *rich* man *profoundly endowed with all the senses* – as its enduring reality.> -We see how subjectivity and objectivity, spirituality and materiality, activity <!-- context --> *[Tätigkeit]* and suffering, lose their antithetical character, and – thus their existence as such antitheses only within the framework of society; <we see how the resolution of></we>*theoretical *antitheses is *only* possible in a *practical* way, by virtue of the practical energy of man. Their resolution is therefore by no means merely a problem of understanding, but a *real* problem of life, which *philosophy *could not solve precisely because it conceived this problem as *merely *a theoretical one. +We see how subjectivity and objectivity, spirituality and materiality, activity <!-- context --> *[Tätigkeit]* and suffering, lose their antithetical character, and – thus their existence as such antitheses only within the framework of society; <we see how the resolution of></we>*theoretical* antitheses is *only* possible in a *practical* way, by virtue of the practical energy of man. Their resolution is therefore by no means merely a problem of understanding, but a *real* problem of life, which *philosophy* could not solve precisely because it conceived this problem as *merely* a theoretical one. -We see how the history of *industry *and the established *objective *existence of industry are the *open* book of *man’s essential powers, *the perceptibly existing human *psychology. *Hitherto this was not conceived in its connection with man’s *essential being, *but only in an external relation of utility, because, moving in the realm of estrangement, people could only think of man’s general mode of being – religion or history in its abstract-general character as politics, art, literature, etc. – <!-- context --> *||IX|* as the reality of man’s essential powers and *man’s species-activity. *We have before us the *objectified essential powers *of man in the form of *sensuous, alien, useful objects, *in the form of estrangement, displayed in *ordinary material industry *(which can be conceived either as a part of that general movement, or that movement can be conceived as a *particular *part of industry, since all human activity hitherto has been labour – that is, industry – activity estranged from itself). +We see how the history of *industry* and the established *objective* existence of industry are the *open* book of *man’s essential powers,* the perceptibly existing human *psychology.* Hitherto this was not conceived in its connection with man’s *essential being,* but only in an external relation of utility, because, moving in the realm of estrangement, people could only think of man’s general mode of being – religion or history in its abstract-general character as politics, art, literature, etc. – <!-- context --> *||IX|* as the reality of man’s essential powers and *man’s species-activity.* We have before us the *objectified essential powers* of man in the form of *sensuous, alien, useful objects,* in the form of estrangement, displayed in *ordinary material industry* (which can be conceived either as a part of that general movement, or that movement can be conceived as a *particular* part of industry, since all human activity hitherto has been labour – that is, industry – activity estranged from itself). -A *psychology *for which this book, the part of history existing in the most perceptible and accessible form, remains a closed book, cannot become a genuine, comprehensive and *real* science.> What indeed are we to think of a science which *airily* abstracts from this large part of human labour and which fails to feel its own incompleteness, while such a wealth of human endeavour, unfolded before it, means nothing more to it than, perhaps, what can be expressed in one word – “need”, “*vulgar need*”? +A *psychology* for which this book, the part of history existing in the most perceptible and accessible form, remains a closed book, cannot become a genuine, comprehensive and *real* science.> What indeed are we to think of a science which *airily* abstracts from this large part of human labour and which fails to feel its own incompleteness, while such a wealth of human endeavour, unfolded before it, means nothing more to it than, perhaps, what can be expressed in one word – “need”, “*vulgar need*”? -The *natural sciences *have developed an enormous activity and have accumulated an ever-growing mass of material. Philosophy, however, has remained just as alien to them as they remain to philosophy. Their momentary unity was only a *chimerical illusion. *The will was there, but the power was lacking. Historiography itself pays regard to natural science only occasionally, as a factor of enlightenment, utility, and of some special great discoveries. But natural science has invaded and transformed human life all the more *practically *through the medium of industry; and has prepared human emancipation, although its immediate effect had to be the furthering of the dehumanisation of man. *Industry *is the *actual*, historical relationship of nature, and therefore of natural science, to man. If, therefore, industry is conceived as the *exoteric *revelation of man’s *essential powers, *we also gain an understanding of the human essence of nature or the natural essence of man. In consequence, natural science will lose its abstractly material – or rather, its idealistic – tendency, and will become the basis of *human* science, as it has already become – albeit in an estranged form – the basis of actual human life, and to assume *one* basis for life and a different basis for *science *is as a matter of course a lie. <the nature which develops in human history the genesis of society is man></the>*real* nature; hence nature as it develops through industry, even though in an *estranged* form, is true *anthropological *nature.> +The *natural sciences* have developed an enormous activity and have accumulated an ever-growing mass of material. Philosophy, however, has remained just as alien to them as they remain to philosophy. Their momentary unity was only a *chimerical illusion.* The will was there, but the power was lacking. Historiography itself pays regard to natural science only occasionally, as a factor of enlightenment, utility, and of some special great discoveries. But natural science has invaded and transformed human life all the more *practically* through the medium of industry; and has prepared human emancipation, although its immediate effect had to be the furthering of the dehumanisation of man. *Industry* is the *actual*, historical relationship of nature, and therefore of natural science, to man. If, therefore, industry is conceived as the *exoteric* revelation of man’s *essential powers,* we also gain an understanding of the human essence of nature or the natural essence of man. In consequence, natural science will lose its abstractly material – or rather, its idealistic – tendency, and will become the basis of *human* science, as it has already become – albeit in an estranged form – the basis of actual human life, and to assume *one* basis for life and a different basis for *science* is as a matter of course a lie. <the nature which develops in human history the genesis of society is man></the>*real* nature; hence nature as it develops through industry, even though in an *estranged* form, is true *anthropological* nature.> -*Sense-perception *(see Feuerbach) must be the basis of all science. Only when it proceeds from sense-perception in the two-fold form of *sensuous *consciousness and *sensuous *need – is it *true* science. All history is the history of preparing and developing “man” to become the object of *sensuous *consciousness, and turning the requirements of “man as man” into his needs. History itself is a *real* part of *natural history *– of nature developing into man. Natural science will in time incorporate into itself the science of man, just as the science of man will incorporate into itself natural science: there will be *one* science. +*Sense-perception* (see Feuerbach) must be the basis of all science. Only when it proceeds from sense-perception in the two-fold form of *sensuous* consciousness and *sensuous* need – is it *true* science. All history is the history of preparing and developing “man” to become the object of *sensuous* consciousness, and turning the requirements of “man as man” into his needs. History itself is a *real* part of *natural history* – of nature developing into man. Natural science will in time incorporate into itself the science of man, just as the science of man will incorporate into itself natural science: there will be *one* science. <!-- class: fst --> -<!-- context --> *||X|* *Man *is the immediate object of natural science; for immediate, *sensuous nature *for man is, immediately, human sensuousness (the expressions are identical) – presented immediately in the form of the *other* man sensuously present for him. Indeed, his own sense-perception first exists as human sensuousness for himself through the *other *man. But *nature *is the immediate object of the *science of man: *the first object of man – man – is nature, sensuousness; and the particular human sensuous essential powers can only find their self-understanding in the science of the natural world in general, just as they can find their objective realisation only in *natural* objects. The element of thought itself – the element of thought’s living expression – *language* – is of a sensuous nature. The *social *reality of nature, and *human* natural science, or the *natural science of man, *are identical terms. +<!-- context --> *||X|* *Man* is the immediate object of natural science; for immediate, *sensuous nature* for man is, immediately, human sensuousness (the expressions are identical) – presented immediately in the form of the *other* man sensuously present for him. Indeed, his own sense-perception first exists as human sensuousness for himself through the *other* man. But *nature* is the immediate object of the *science of man:* the first object of man – man – is nature, sensuousness; and the particular human sensuous essential powers can only find their self-understanding in the science of the natural world in general, just as they can find their objective realisation only in *natural* objects. The element of thought itself – the element of thought’s living expression – *language* – is of a sensuous nature. The *social* reality of nature, and *human* natural science, or the *natural science of man,* are identical terms. -<it will be seen how in place of the></it>*wealth and poverty* of political economy come the *rich human being *and the rich *human *need. The *rich* human being is simultaneously the human being *in need of *a totality of human manifestations of life – the man in whom his own realisation exists as an inner necessity, as *need. *Not only *wealth, *but likewise the *poverty *of man – under the assumption of socialism[^commootnote.htm#fn32] – receives in equal measure a human and therefore social significance. Poverty is the passive bond which causes the human being to experience the need of the greatest wealth – the *other* human being. The dominion of the objective being in me, the sensuous outburst of my life activity, is *passion,* which thus becomes here the *activity *of my being.> +<it will be seen how in place of the></it>*wealth and poverty* of political economy come the *rich human being* and the rich *human* need. The *rich* human being is simultaneously the human being *in need of* a totality of human manifestations of life – the man in whom his own realisation exists as an inner necessity, as *need.* Not only *wealth,* but likewise the *poverty* of man – under the assumption of socialism[^commootnote.htm#fn32] – receives in equal measure a human and therefore social significance. Poverty is the passive bond which causes the human being to experience the need of the greatest wealth – the *other* human being. The dominion of the objective being in me, the sensuous outburst of my life activity, is *passion,* which thus becomes here the *activity* of my being.> <!-- class: fst --> -<span class="term">(5)</span> A *being *only considers himself independent when he stands on his own feet; and he only stands on his own feet when he owes his *existence *to himself. A man who lives by the grace of another regards himself as a dependent being. But I live completely by the grace of another if I owe him not only the maintenance of my life, but if he has, moreover, *created* my *life* – if he is the *source *of my life. When it is not of my own creation, my life has necessarily a source of this kind outside of it. The *Creation *is therefore an idea very difficult to dislodge from popular consciousness. The fact that nature and man exist on their own account is in*comprehensible *to it, because it contradicts everything *tangible *in practical life. +<span class="term">(5)</span> A *being* only considers himself independent when he stands on his own feet; and he only stands on his own feet when he owes his *existence* to himself. A man who lives by the grace of another regards himself as a dependent being. But I live completely by the grace of another if I owe him not only the maintenance of my life, but if he has, moreover, *created* my *life* – if he is the *source* of my life. When it is not of my own creation, my life has necessarily a source of this kind outside of it. The *Creation* is therefore an idea very difficult to dislodge from popular consciousness. The fact that nature and man exist on their own account is in*comprehensible* to it, because it contradicts everything *tangible* in practical life. -The creation of the *earth *has received a mighty blow from *geognosy* – i.e., from the science which presents the formation of the earth, the development of the earth, as a process, as a self-generation. *Generatio aequivoca *is the only practical refutation of the theory of creation.[^commootnote.htm#fn33] +The creation of the *earth* has received a mighty blow from *geognosy* – i.e., from the science which presents the formation of the earth, the development of the earth, as a process, as a self-generation. *Generatio aequivoca* is the only practical refutation of the theory of creation.[^commootnote.htm#fn33] -Now it is certainly easy to say to the single individual what Aristotle has already said: You have been begotten by your father and your mother; therefore in you the mating of two human beings – a species-act of human beings – has produced the human being. You see, therefore, that even physically man owes his existence to man. Therefore you must not only keep sight of the *one* aspect – the *infinite *progression which leads you further to inquire: Who begot my father? Who his grandfather? etc. You must also hold on to the *circular movement *sensuously perceptible in that progress by which man repeats himself in procreation, *man* thus always remaining the subject. You will reply, however: I grant you this circular movement; now grant me the progress which drives me ever further until I ask: Who begot the first man, and nature as a whole? I can only answer you: Your question is itself a product of abstraction. Ask yourself how you arrived at that question. Ask yourself whether your question is not posed from a standpoint to which I cannot reply, because it is wrongly put. Ask yourself whether that progress as such exists for a reasonable mind. When you ask about the creation of nature and man, you are abstracting, in so doing, from man and nature. You postulate them as *non-existent, *and yet you want me to prove them to you as *existing.* Now I say to you: Give up your abstraction and you will also give up your question. Or if you want to hold on to your abstraction, then be consistent, and if you think of man and nature as *non-existent,* <!-- context --> *||XI|* then think of yourself as non-existent, for you too are surely nature and man. Don’t think, don’t ask me, for as soon as you think and ask, your *abstraction *from the existence of nature and man has no meaning. Or are you such an egotist that you conceive everything as nothing, and yet want yourself to exist? +Now it is certainly easy to say to the single individual what Aristotle has already said: You have been begotten by your father and your mother; therefore in you the mating of two human beings – a species-act of human beings – has produced the human being. You see, therefore, that even physically man owes his existence to man. Therefore you must not only keep sight of the *one* aspect – the *infinite* progression which leads you further to inquire: Who begot my father? Who his grandfather? etc. You must also hold on to the *circular movement* sensuously perceptible in that progress by which man repeats himself in procreation, *man* thus always remaining the subject. You will reply, however: I grant you this circular movement; now grant me the progress which drives me ever further until I ask: Who begot the first man, and nature as a whole? I can only answer you: Your question is itself a product of abstraction. Ask yourself how you arrived at that question. Ask yourself whether your question is not posed from a standpoint to which I cannot reply, because it is wrongly put. Ask yourself whether that progress as such exists for a reasonable mind. When you ask about the creation of nature and man, you are abstracting, in so doing, from man and nature. You postulate them as *non-existent,* and yet you want me to prove them to you as *existing.* Now I say to you: Give up your abstraction and you will also give up your question. Or if you want to hold on to your abstraction, then be consistent, and if you think of man and nature as *non-existent,* <!-- context --> *||XI|* then think of yourself as non-existent, for you too are surely nature and man. Don’t think, don’t ask me, for as soon as you think and ask, your *abstraction* from the existence of nature and man has no meaning. Or are you such an egotist that you conceive everything as nothing, and yet want yourself to exist? -You can reply: I do not want to postulate the nothingness of nature, etc. I ask you about its *genesis, *just as I ask the anatomist about the formation of bones, etc. +You can reply: I do not want to postulate the nothingness of nature, etc. I ask you about its *genesis,* just as I ask the anatomist about the formation of bones, etc. -But since for the socialist man the *entire so-called history of the world *is nothing but the creation of man through human labour, nothing but the emergence of nature for man, so he has the visible, irrefutable proof of his *birth *through himself, of his *genesis. *Since the *real existence *of man and nature has become evident in practice, through sense experience, because man has thus become evident for man as the being of nature, and nature for man as the being of man, the question about an *alien* being, about a being above nature and man – a question which implies the admission of the unreality of nature and of man – has become impossible in practice. *[Atheism](https://marxists.org/glossary/terms/a/t.htm#atheism)*, as the denial of this unreality, has no longer any meaning, for atheism is a *negation of God, *and postulates *the existence of man* through this negation; but socialism as socialism no longer stands in any need of such a mediation. It proceeds from the *theoretically and practically sensuous consciousness *of man and of nature as the *essence. *Socialism is man’s *positive self-consciousness, *no longer mediated through the abolition of religion, just as *real life *is man’s positive reality, no longer mediated through the abolition of private property, through *communism*. Communism is the position as the negation of the negation, and is hence the *actual *phase necessary for the next stage of historical development in the process of human emancipation and rehabilitation. *Communism *is the necessary form and the dynamic principle of the immediate future, but communism as such is not the goal of human development, the form of human society.<!-- context --> *|XI||*[^commootnote.htm#fn34] +But since for the socialist man the *entire so-called history of the world* is nothing but the creation of man through human labour, nothing but the emergence of nature for man, so he has the visible, irrefutable proof of his *birth* through himself, of his *genesis.* Since the *real existence* of man and nature has become evident in practice, through sense experience, because man has thus become evident for man as the being of nature, and nature for man as the being of man, the question about an *alien* being, about a being above nature and man – a question which implies the admission of the unreality of nature and of man – has become impossible in practice. *[Atheism](https://marxists.org/glossary/terms/a/t.htm#atheism)*, as the denial of this unreality, has no longer any meaning, for atheism is a *negation of God,* and postulates *the existence of man* through this negation; but socialism as socialism no longer stands in any need of such a mediation. It proceeds from the *theoretically and practically sensuous consciousness* of man and of nature as the *essence.* Socialism is man’s *positive self-consciousness,* no longer mediated through the abolition of religion, just as *real life* is man’s positive reality, no longer mediated through the abolition of private property, through *communism*. Communism is the position as the negation of the negation, and is hence the *actual* phase necessary for the next stage of historical development in the process of human emancipation and rehabilitation. *Communism* is the necessary form and the dynamic principle of the immediate future, but communism as such is not the goal of human development, the form of human society.<!-- context --> *|XI||*[^commootnote.htm#fn34] diff --git a/content/marx/economic-and-philosophic-manuscripts/footnote.htm.md b/content/marx/economic-and-philosophic-manuscripts/footnote.htm.md index ad762b8..bb91b80 100644 --- a/content/marx/economic-and-philosophic-manuscripts/footnote.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/footnote.htm.md @@ -11,9 +11,9 @@ Marx’s Economic & Philosophical Manuscripts of 1844 by Progress Publishers <!-- class: fst --> -<span class="term">1.</span> The *Economic and Philosophic Manuscripts of 1844 *is the first work in which Marx tried to systematically elaborate problems of political economy from the standpoint of his maturing dialectical-materialist and communist views and also to synthesise the results of his critical review of prevailing philosophic and economic theories. Apparently, Marx began to write it in order to clarify the problems for himself. But in the process of working on it he conceived the idea of publishing a work analysing the economic system of bourgeois society in his time and its ideological trends. Towards the end of his stay in Paris, on February 1, 1845, Marx signed a contract with Carl Leske, a Darmstadt publisher, concerning the publication of his work entitled *A Critique of Politics and of Political Economy. *It was to be based on his *Economic and Philosophic Manuscripts of 1844 *and perhaps also on his earlier manuscript *Contribution to the Critique of Hegel’s Philosophy of Law. *This plan did not materialise in the 1840s because Marx was busy writing other works and, to some extent, because the contract with the publisher was cancelled in September 1846, the latter being afraid to have transactions with such a revolutionary-minded author. However, in the early 1850s Marx returned to the idea of writing a book on economics. Thus, the manuscripts of 1844 are connected with the conception of a plan which led many years later to the writing of *Capital*. +<span class="term">1.</span> The *Economic and Philosophic Manuscripts of 1844* is the first work in which Marx tried to systematically elaborate problems of political economy from the standpoint of his maturing dialectical-materialist and communist views and also to synthesise the results of his critical review of prevailing philosophic and economic theories. Apparently, Marx began to write it in order to clarify the problems for himself. But in the process of working on it he conceived the idea of publishing a work analysing the economic system of bourgeois society in his time and its ideological trends. Towards the end of his stay in Paris, on February 1, 1845, Marx signed a contract with Carl Leske, a Darmstadt publisher, concerning the publication of his work entitled *A Critique of Politics and of Political Economy.* It was to be based on his *Economic and Philosophic Manuscripts of 1844* and perhaps also on his earlier manuscript *Contribution to the Critique of Hegel’s Philosophy of Law.* This plan did not materialise in the 1840s because Marx was busy writing other works and, to some extent, because the contract with the publisher was cancelled in September 1846, the latter being afraid to have transactions with such a revolutionary-minded author. However, in the early 1850s Marx returned to the idea of writing a book on economics. Thus, the manuscripts of 1844 are connected with the conception of a plan which led many years later to the writing of *Capital*. -The *Economic and Philosophic Manuscripts *is an unfinished work and in part a rough draft. A considerable part of the text has not been preserved. What remains comprises three manuscripts, each of which has its own pagination (in Roman figures). The first manuscript contains 27 pages, of which pages I-XII and XVII-XXVII are divided by two vertical lines into three columns supplied with headings written in beforehand: “Wages of Labour,” “Profit of Capital” (this section has also subheadings supplied by the author) and “Rent of Land.” It is difficult to tell the order in which Marx filled these columns. All the three columns on p. VII contain the text relating to the section “Wages of Labour.” Pages XIII to XVI are divided into two columns and contain texts of the sections “Wages of Labour” (pp. XIII-XV), “Profit of Capital” (pp. XIII-XVI) and “Rent of Land” (p. XVI). On pages XVII to XXI, only the column headed “Rent of Land” is filled in. From page XXII to page XXVII, on which the first manuscript breaks off, Marx wrote across the three columns disregarding the headings. The text of these pages is published as a separate section entitled by the editors according to its content “Estranged Labour.” +The *Economic and Philosophic Manuscripts* is an unfinished work and in part a rough draft. A considerable part of the text has not been preserved. What remains comprises three manuscripts, each of which has its own pagination (in Roman figures). The first manuscript contains 27 pages, of which pages I-XII and XVII-XXVII are divided by two vertical lines into three columns supplied with headings written in beforehand: “Wages of Labour,” “Profit of Capital” (this section has also subheadings supplied by the author) and “Rent of Land.” It is difficult to tell the order in which Marx filled these columns. All the three columns on p. VII contain the text relating to the section “Wages of Labour.” Pages XIII to XVI are divided into two columns and contain texts of the sections “Wages of Labour” (pp. XIII-XV), “Profit of Capital” (pp. XIII-XVI) and “Rent of Land” (p. XVI). On pages XVII to XXI, only the column headed “Rent of Land” is filled in. From page XXII to page XXVII, on which the first manuscript breaks off, Marx wrote across the three columns disregarding the headings. The text of these pages is published as a separate section entitled by the editors according to its content “Estranged Labour.” Of the second manuscript only the last four pages have survived (pp. XL-XLIII). @@ -23,32 +23,32 @@ Sometimes Marx departed from the subject-matter and interrupted his elucidation In order to give the reader a better visual idea of the structure of the work, the text reproduces in vertical lines the Roman numbers of the sheets of the manuscripts, and the Arabic numbers of the columns in the first manuscript. The notes indicate where the text has been rearranged. Passages crossed out by Marx with a vertical line are enclosed in pointed brackets; separate words or phrases crossed out by the author are given in footnotes only when they supplement the text. The general title and the headings of the various parts of the manuscripts enclosed in square brackets are supplied by the editors on the basis of the author’s formulations. In some places the text has been broken up into paragraphs by the editors. Quotations from the French sources cited by Marx in French or in his own translation into German, are given in English in both cases and the French texts as quoted by Marx are given in the footnotes. Here and elsewhere Marx’s rendering of the quotations or free translation is given in small type but without quotation marks. Emphasis in quotations, belonging, as a rule, to Marx, as well as that of the quoted authors, is indicated everywhere by italics. -The *Economic and Philosophic Manuscripts of 1844 *was first published by the Institute of Marxism-Leninism in Moscow in the language of the original: Marx/Engels, *Gesamtausgabe, Abt. *1, Bd. 3, 1932. +The *Economic and Philosophic Manuscripts of 1844* was first published by the Institute of Marxism-Leninism in Moscow in the language of the original: Marx/Engels, *Gesamtausgabe, Abt.* 1, Bd. 3, 1932. In English this work was first published in 1959 by the Foreign Languages Publishing House (now Progress Publishers), Moscow, translated by Martin Milligan. <!-- class: fst --> -<span class="term">2.</span> This refers to Bruno Bauer’s reviews of books, articles and pamphlets on the Jewish question, including Marx’s article on the subject in the *Deutsch-Französche Jahrbücher, *which were published in the monthly *Allgemeine Literatur-Zeitung *(issue No. 1, December 1843, and issue No. IV, March 1844) under the title “*Von den neuesten Schriften über die Judenfrage*.” Most of the expressions quoted are taken from these reviews. The expressions “utopian phrase” and “compact mass” can he found in Bruno Bauer’s unsigned article, “*Was ist jetzt der Gegenstand der Kritik?*,” published in the *Allgemeine Literatur-Zeitung, *issue No. VIII, July 1844. A detailed critical appraisal of this monthly was later on given by Marx and Engels in the book *Die heilige Familie, oder Kritik der kritischen Kritik *(see this edition, Vol. 4, *The Holy Family, or Critique of Critical Criticism).* +<span class="term">2.</span> This refers to Bruno Bauer’s reviews of books, articles and pamphlets on the Jewish question, including Marx’s article on the subject in the *Deutsch-Französche Jahrbücher,* which were published in the monthly *Allgemeine Literatur-Zeitung* (issue No. 1, December 1843, and issue No. IV, March 1844) under the title “*Von den neuesten Schriften über die Judenfrage*.” Most of the expressions quoted are taken from these reviews. The expressions “utopian phrase” and “compact mass” can he found in Bruno Bauer’s unsigned article, “*Was ist jetzt der Gegenstand der Kritik?*,” published in the *Allgemeine Literatur-Zeitung,* issue No. VIII, July 1844. A detailed critical appraisal of this monthly was later on given by Marx and Engels in the book *Die heilige Familie, oder Kritik der kritischen Kritik* (see this edition, Vol. 4, *The Holy Family, or Critique of Critical Criticism).* <!-- class: fst --> -<span class="term">3.</span> Marx apparently refers to Weitling’s works: *Die Menschheit, wie sie ist und wie sie sein sollte, *1838, and *Garantien der Harmonic und Freiheit, *Vivis, 1842. +<span class="term">3.</span> Marx apparently refers to Weitling’s works: *Die Menschheit, wie sie ist und wie sie sein sollte,* 1838, and *Garantien der Harmonic und Freiheit,* Vivis, 1842. -Moses Hess published three articles in the collection *Ein-und-zwanzig Bogen aus der Schweiz *(Twenty-One Sheets from Switzerland), *Erster Teil* (*Zürich und Winterthur*, 1843), issued by Georg Herwegh. These articles, entitled “*Sozialismus und Kommunismus*,” “*Philosophie der Tat*” *and “Die Eine und die ganze Freiheit*,” were published anonymously. The first two of them had a note - “Written by the author of ’Europäische Triarchie’.” +Moses Hess published three articles in the collection *Ein-und-zwanzig Bogen aus der Schweiz* (Twenty-One Sheets from Switzerland), *Erster Teil* (*Zürich und Winterthur*, 1843), issued by Georg Herwegh. These articles, entitled “*Sozialismus und Kommunismus*,” “*Philosophie der Tat*” *and “Die Eine und die ganze Freiheit*,” were published anonymously. The first two of them had a note - “Written by the author of ’Europäische Triarchie’.” <!-- class: fst --> <span class="term">4.</span> The term “element” in the Hegelian philosophy means a vital element of thought. It is used to stress that thought is a process, and that therefore elements in a system of thought are also phases in a movement. The term “feeling” (*Empfindung*) denotes relatively low forms of mental life in which no distinction is made between the subjective and objective. <!-- class: fst --> -<span class="term">5.</span> Shortly after writing this Preface Marx fulfilled his intention in *The Holy Family, or Critique of Critical Criticism, *written in collaboration with Engels (see Karl Marx and Frederick Engels, *Collected Works, *Vol. 4). +<span class="term">5.</span> Shortly after writing this Preface Marx fulfilled his intention in *The Holy Family, or Critique of Critical Criticism,* written in collaboration with Engels (see Karl Marx and Frederick Engels, *Collected Works,* Vol. 4). <!-- class: fst --> -<span class="term">6.</span> The expression “common humanity” (in the manuscript in French, “simple humanity”) was borrowed by Marx from the first volume (Chapter VIII) of Adam Smith’s *Wealth of Nations, *which he used in Garnier’s French translation *(Recherches sur la nature et les causes de la richesse des nations, *Paris, 1802, t. I, p. 138). All the subsequent references were given by Marx to this publication, the synopsis of which is contained in his Paris Notebooks with excerpts on political economy. This edition is reproduced on the MIA and Marx’s citations are linked to the text. +<span class="term">6.</span> The expression “common humanity” (in the manuscript in French, “simple humanity”) was borrowed by Marx from the first volume (Chapter VIII) of Adam Smith’s *Wealth of Nations,* which he used in Garnier’s French translation *(Recherches sur la nature et les causes de la richesse des nations, *Paris, 1802, t. I, p. 138). All the subsequent references were given by Marx to this publication, the synopsis of which is contained in his Paris Notebooks with excerpts on political economy. This edition is reproduced on the MIA and Marx’s citations are linked to the text. <!-- class: fst --> <span class="term">7.</span> Marx uses the German term “Nationalökonomie” to denote both the economic system in the sense of science or theory, and the economic system itself. <!-- class: fst --> -<span class="term">8.</span> Loudon’s work was a translation into French of an English manuscript apparently never published in the original. The author did publish in English a short pamphlet - *The Equilibrium of Population and Sustenance Demonstrated, *Leamington, 1836. +<span class="term">8.</span> Loudon’s work was a translation into French of an English manuscript apparently never published in the original. The author did publish in English a short pamphlet -* The Equilibrium of Population and Sustenance Demonstrated, *Leamington, 1836. <!-- class: fst --> <span class="term">9.</span> Unlike the quotations from a number of other French writers such as Constantin Pecqueur and Eugéne Buret, which Marx gives in French in this work, the excerpts from J. B. Say’s book are given in his German translation. @@ -63,7 +63,7 @@ Moses Hess published three articles in the collection *Ein-und-zwanzig Bogen aus <span class="term">12.</span> The preceding page (VII) of the first manuscript does not contain any text relating to the sections “Profit of Capital” and “Rent of Land” (see Note 1). <!-- class: fst --> -<span class="term">13.</span> The whole paragraph, including the quotation from Ricardo’s book in the French translation by Francisco Solano Constancio: *Des principes de l’economie politique, et de 1’impôt, *2-e éd., Paris, 1835, T. II, pp. 194-95 (see the corresponding English edition *On the Principles of Political Economy, and Taxation, *London, 1817), and from Sismondi’s *Nouveaux principes d’économie politique...*, Paris, 1819, T. II., p. 331, is an excerpt from Eugéne Buret’s book *De la misère des classes laborieuses en Angleterre et en France*.... Paris, 1840, T. I, pp. 6-7, note. +<span class="term">13.</span> The whole paragraph, including the quotation from Ricardo’s book in the French translation by Francisco Solano Constancio:* Des principes de l’economie politique, et de 1’impôt, *2-e éd., Paris, 1835, T. II, pp. 194-95 (see the corresponding English edition* On the Principles of Political Economy, and Taxation, *London, 1817), and from Sismondi’s* Nouveaux principes d’économie politique...*, Paris, 1819, T. II., p. 331, is an excerpt from Eugéne Buret’s book *De la misère des classes laborieuses en Angleterre et en France*.... Paris, 1840, T. I, pp. 6-7, note. <!-- class: fst --> <span class="term">14.</span> The allusion is to the following passage: “In a perfectly fair lottery, those who draw the prizes ought to gain all that is lost by those who draw the blanks. In a profession where twenty fail for one that succeeds, that one ought to gain all that should have been gained by the unsuccessful twenty.” (Smith, *Wealth of Nations,* Vol. 1, Bk. 1, p. 94.) @@ -109,7 +109,7 @@ The struggle between the industrial bourgeoisie and the landed aristocracy over <span class="term">26.</span> This refers to *Revolutions de France et de Brabant, par Camille Desmoulins. Second Trimestre, contenant mars, avril et mai, Paris, l’an 1ier*, 1790, N. 16, p. 139 sq.; N. 23, p. 425 sqq.; N. 26, p. 580 sqq. <!-- class: fst --> -<span class="term">27.</span> This refers to Georg Ludwig Wilhelm Funke, *Die aus der unbeschrdnklen Theilbarkeit des Grundeigenthums hervorgehenden Nachtheile, Hamburg und Gotha*, 1839, p. 56, in which there is a reference to Heinrich Leo, *Studien und Skizzen zu einer Vaturlehre des Slaates, *Halle, 1833, p. 102. +<span class="term">27.</span> This refers to Georg Ludwig Wilhelm Funke, *Die aus der unbeschrdnklen Theilbarkeit des Grundeigenthums hervorgehenden Nachtheile, Hamburg und Gotha*, 1839, p. 56, in which there is a reference to Heinrich Leo, *Studien und Skizzen zu einer Vaturlehre des Slaates,* Halle, 1833, p. 102. <!-- class: fst --> <span class="term">28.</span> The third manuscript is a thick notebook the last few pages of which are blank. The pages are divided into two columns by a vertical line, not for the purpose of dividing the text according to the headings but for purely technical reasons. The text of the first three sections comprises pp. I-XI, XIV-XXI, XXXIV-XXXVIII and was written as a supplement to the missing pages of the second manuscript. Pages XI-XIII, XVII, XVIII, XXIII, XXIV, XXVI, XXXIV contain the text of the concluding chapter dealing with the criticism of Hegel’s dialectic (on some pages it is written alongside the text of other sections). In some places the manuscript contains the author’s remarks testifying to his intention to unite into a single whole various passages of this section separated from each other by the text of other sections. Pages XXIX-XL comprise the draft Preface. Finally, the text on the last pages (XLI-XLIII) is a self-contained essay on the power of money in bourgeois society. @@ -118,16 +118,16 @@ The struggle between the industrial bourgeoisie and the landed aristocracy over <span class="term">29.</span> The manuscript has “als für sich seiende Tätigkeit.” For the meaning of the terms “für sich” and “an sich” in Hegel’s philosophy see Note 25. <!-- class: fst --> -<span class="term">30.</span> Marx refers to the rise of the primitive, crude equalitarian tendencies among the representatives of utopian communism at the early stages of its development. Among the medieval religious communistic communities, in particular, there was current a notion of the common possession of women as a feature of the future society depicted in the spirit of consumer communism ideals. In 1534-35 the German Anabaptists, who seized power in Münster, tried to introduce polygamy in accordance with this view. Tommaso Campanella, the author of *Civitas Solis *(early 17th century), rejected monogamy in his ideal society. The primitive communistic communities were also characterised by asceticism and a hostile attitude to science and works of art. Some of these primitive equalitarian features, the negative attitude to the arts in particular, were inherited by the communist trends of the first half of the 19th century, for example, by the members of the French secret societies of the 1830s and 1840s (“worker-egalitarians,” “humanitarians,” and so on) comprising the followers of Babeuf (for a characterisation of these see Engels, “Progress of Social Reform on the Continent” (Karl Marx and Frederick Engels, *Collected Works, *Volume 3, pp. 396-97)). +<span class="term">30.</span> Marx refers to the rise of the primitive, crude equalitarian tendencies among the representatives of utopian communism at the early stages of its development. Among the medieval religious communistic communities, in particular, there was current a notion of the common possession of women as a feature of the future society depicted in the spirit of consumer communism ideals. In 1534-35 the German Anabaptists, who seized power in Münster, tried to introduce polygamy in accordance with this view. Tommaso Campanella, the author of *Civitas Solis* (early 17th century), rejected monogamy in his ideal society. The primitive communistic communities were also characterised by asceticism and a hostile attitude to science and works of art. Some of these primitive equalitarian features, the negative attitude to the arts in particular, were inherited by the communist trends of the first half of the 19th century, for example, by the members of the French secret societies of the 1830s and 1840s (“worker-egalitarians,” “humanitarians,” and so on) comprising the followers of Babeuf (for a characterisation of these see Engels, “Progress of Social Reform on the Continent” (Karl Marx and Frederick Engels, *Collected Works,* Volume 3, pp. 396-97)). <!-- class: fst --> <span class="term">31.</span> This note is given by Marx on page V of the manuscript where it is separated by a horizontal line from the main text, but according to its meaning it refers to this sentence. <!-- class: fst --> -<span class="term">32.</span> This part of the manuscript shows clearly the peculiarity of the terminology used by Marx in his works. At the time he had not worked out terms adequately expressing the conceptions of scientific communism he was then evolving and was still under the influence of Feuerbach in that respect. Hence the difference in the use of words in his early and subsequent, mature writings. In the *Economic and Philosophic Manuscripts of 1844 *the word “socialism” is used to denote the stage of society at which it has carried out a revolutionary transformation, abolished private property, class antagonisms, alienation and so on. In the same sense Marx used the expression “communism equals humanism.” At that time he understood the term “communism as such” not as the final goal of revolutionary transformation but as the process of this transformation, development leading up to that goal, a lower stage of the process. +<span class="term">32.</span> This part of the manuscript shows clearly the peculiarity of the terminology used by Marx in his works. At the time he had not worked out terms adequately expressing the conceptions of scientific communism he was then evolving and was still under the influence of Feuerbach in that respect. Hence the difference in the use of words in his early and subsequent, mature writings. In the *Economic and Philosophic Manuscripts of 1844* the word “socialism” is used to denote the stage of society at which it has carried out a revolutionary transformation, abolished private property, class antagonisms, alienation and so on. In the same sense Marx used the expression “communism equals humanism.” At that time he understood the term “communism as such” not as the final goal of revolutionary transformation but as the process of this transformation, development leading up to that goal, a lower stage of the process. <!-- class: fst --> -<span class="term">33.</span> This expression apparently refers to the theory of the English geologist Sir Charles Lyell who, in his three-volume work *The Principles of Geology *(1830-33), proved the evolution of the earth’s crust and refuted the popular theory of cataclysms. Lyell used the term “historical geology” for his theory. The term “geognosy” was introduced by the 18th-century German scientist Abraham Werner, a specialist in mineralogy, and it was used also by Alexander Humboldt. +<span class="term">33.</span> This expression apparently refers to the theory of the English geologist Sir Charles Lyell who, in his three-volume work *The Principles of Geology* (1830-33), proved the evolution of the earth’s crust and refuted the popular theory of cataclysms. Lyell used the term “historical geology” for his theory. The term “geognosy” was introduced by the 18th-century German scientist Abraham Werner, a specialist in mineralogy, and it was used also by Alexander Humboldt. <!-- class: fst --> <span class="term">34.</span> This statement is interpreted differently by researchers. Many of them maintain that Marx here meant crude equalitarian communism, such as that propounded by Babeuf and his followers. While recognising the historic role of that communism, he thought it impossible to ignore its weak points. It seems more justifiable, however, to interpret this passage proceeding from the peculiarity of terms used in the manuscript (see Note 32). Marx here used the term “communism” to mean not the higher phase of classless society (which he at the time denoted as “socialism” or “communism equalling humanism”) but movement (in various forms, including primitive forms of equalitarian communism at the early stage) directed at its achievement, a revolutionary transformation process of transition to it. Marx emphasised that this process should not be considered as an end in itself, but that it is a necessary, though a transitional, stage in attaining the future social system, which will be characterised by new features distinct from those proper to this stage. @@ -154,7 +154,7 @@ The struggle between the industrial bourgeoisie and the landed aristocracy over <span class="term">41.</span> Ontology – in some philosophic systems a theory about being, about the nature of things. <!-- class: fst --> -<span class="term">42.</span> Originally the section on the Hegelian dialectic was apparently conceived by Marx as a philosophical digression in the section of the third manuscript which is published under the heading “Private Property and Communism” and was written together with other sections as an addition to separate pages of the second manuscript (see pp. 93-108 of this book). Therefore Marx marked the beginning of this section (p. XI in the manuscript) as point 6, considering it to be the continuation of the five points of the preceding section. He marked as point 7 the beginning of the following section, headed “Human Requirements and Division of Labour Under the Rule of Private Property,” on page XIV of the manuscript. However, when dealing with this subject on subsequent pages of his manuscript, Marx decided to collect the whole material into a separate, concluding chapter and mentioned this in his draft Preface. The chapter, like a number of other sections of the manuscript, was not finished. While writing it, Marx made special excerpts from the last chapter (“Absolute Knowledge”) of Hegel’s *Phänomenologie des Geistes, *which are in the same notebook as the third manuscript (these excerpts are not reproduced in this edition). +<span class="term">42.</span> Originally the section on the Hegelian dialectic was apparently conceived by Marx as a philosophical digression in the section of the third manuscript which is published under the heading “Private Property and Communism” and was written together with other sections as an addition to separate pages of the second manuscript (see pp. 93-108 of this book). Therefore Marx marked the beginning of this section (p. XI in the manuscript) as point 6, considering it to be the continuation of the five points of the preceding section. He marked as point 7 the beginning of the following section, headed “Human Requirements and Division of Labour Under the Rule of Private Property,” on page XIV of the manuscript. However, when dealing with this subject on subsequent pages of his manuscript, Marx decided to collect the whole material into a separate, concluding chapter and mentioned this in his draft Preface. The chapter, like a number of other sections of the manuscript, was not finished. While writing it, Marx made special excerpts from the last chapter (“Absolute Knowledge”) of Hegel’s *Phänomenologie des Geistes,* which are in the same notebook as the third manuscript (these excerpts are not reproduced in this edition). <!-- class: fst --> <span class="term">43.</span> The reference is not quite accurate. On page 193 of the work mentioned, Bruno Bauer polemises not against the anti-Hegelian Herr Gruppe but against the Right Hegelian Marheineke. @@ -174,7 +174,7 @@ This note is given at the bottom of page XIII of the third manuscript without an <span class="term">47.</span> Marx apparently refers here not only to the identity of Hegel’s views on labour and some other categories of political economy with those of the English classical economists but also to his profound knowledge of economic writings. In lectures he delivered at Jena University in 1803-04 Hegel cited Adam Smith’s work. In his *Philosophie des Rechts* (§ 189) he mentions Smith, Say and Ricardo and notes the rapid development of economic thought. <!-- class: fst --> -<span class="term">48.</span> Hegel uses the term “thinghood” (*Dingheit*) in his work *Phänomenologie des Geistes *to denote an abstract, universal, mediating link in the process of cognition; “thinghood” reveals the generality of the specific properties of individual things. The synonym for it is “pure essence” (*das reine Wesen*). +<span class="term">48.</span> Hegel uses the term “thinghood” (*Dingheit*) in his work *Phänomenologie des Geistes* to denote an abstract, universal, mediating link in the process of cognition; “thinghood” reveals the generality of the specific properties of individual things. The synonym for it is “pure essence” (*das reine Wesen*). <!-- class: fst --> <span class="term">49.</span> These eight points of the “surmounting of the object of consciousness,” expressed “in all its aspects,” are copied nearly word for word from §§ 1 and 3 of the last chapter (“Absolute Knowledge”) of Hegel’s *Phänomenologie des Geistes.* @@ -183,8 +183,8 @@ This note is given at the bottom of page XIII of the third manuscript without an <span class="term">50.</span> Number XXV was omitted by Marx in paging the third manuscript. <!-- class: fst --> -<span class="term">51.</span> Marx refers to § 30 of Feuerbach’s *Grundsätze der Philosophie der Zukunft,* which says: “Hegel is a thinker who *surpasses *himself in thinking.” +<span class="term">51.</span> Marx refers to § 30 of Feuerbach’s *Grundsätze der Philosophie der Zukunft,* which says: “Hegel is a thinker who *surpasses* himself in thinking.” <!-- class: fst --> -<span class="term">52.</span> This enumeration gives the major categories of Hegel’s *Encyclopädie der philosophischen Wissenschaften *in the order in which they are examined by Hegel. Similarly, the categories reproduced by Marx above (on p. 149), from “civil law” to “world history,” are given in the order in which they appear in Hegel’s *Philosophie des Rechts.* +<span class="term">52.</span> This enumeration gives the major categories of Hegel’s *Encyclopädie der philosophischen Wissenschaften* in the order in which they are examined by Hegel. Similarly, the categories reproduced by Marx above (on p. 149), from “civil law” to “world history,” are given in the order in which they appear in Hegel’s *Philosophie des Rechts.* diff --git a/content/marx/economic-and-philosophic-manuscripts/hegel.htm.md b/content/marx/economic-and-philosophic-manuscripts/hegel.htm.md index c37e5e1..6b79428 100644 --- a/content/marx/economic-and-philosophic-manuscripts/hegel.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/hegel.htm.md @@ -11,20 +11,20 @@ Economic and Philosophic Manuscripts of 1844 ## Critique of Hegel’s Philosophy in General <!-- class: fst --> -*||XI|* <span class="term">(6)</span> This is perhaps the place at which, by way of explanation and justification, we might offer some considerations in regard to the Hegelian dialectic generally and especially its exposition in the *Phänomenologie *and *Logik* and also, lastly, the relation (to it) of the modern critical movement.[^hegelootnote.htm#fn42] +*||XI|* <span class="term">(6)</span> This is perhaps the place at which, by way of explanation and justification, we might offer some considerations in regard to the Hegelian dialectic generally and especially its exposition in the *Phänomenologie* and *Logik* and also, lastly, the relation (to it) of the modern critical movement.[^hegelootnote.htm#fn42] -So powerful was modern German criticism’s preoccupation with the past – so completely was its development entangled with the subject-matter – that here prevailed a completely uncritical attitude to the method of criticising, together with a complete lack of awareness about the *apparently formal*, but really *vital *question: how do we now stand as regards the Hegelian *dialectic? *This lack of awareness about the relationship of modern criticism to the Hegelian philosophy as a whole and especially to the Hegelian dialectic has been so great that critics like *Strauss* and *Bruno Bauer* still remain within the confines of the Hegelian logic; the former completely so and the latter at least implicitly so in his *Synoptiker *(where, in opposition to Strauss, he replaces the substance of “abstract nature” by the “self-consciousness” of abstract man), and even in *Das entdeckte Christenthum. *Thus in *Das entdeckte Christenthum, *for example, you get: +So powerful was modern German criticism’s preoccupation with the past – so completely was its development entangled with the subject-matter – that here prevailed a completely uncritical attitude to the method of criticising, together with a complete lack of awareness about the *apparently formal*, but really *vital* question: how do we now stand as regards the Hegelian *dialectic?* This lack of awareness about the relationship of modern criticism to the Hegelian philosophy as a whole and especially to the Hegelian dialectic has been so great that critics like *Strauss* and *Bruno Bauer* still remain within the confines of the Hegelian logic; the former completely so and the latter at least implicitly so in his *Synoptiker* (where, in opposition to Strauss, he replaces the substance of “abstract nature” by the “self-consciousness” of abstract man), and even in *Das entdeckte Christenthum.* Thus in *Das entdeckte Christenthum,* for example, you get: <!-- class: quoteb --> “As though in positing the world, self-consciousness does not posit that which is different [from itself] and in what it is creating it does not create itself, since it in turn annuls the difference between what it has created and itself, since it itself has being only in creating and in the movement – as though its purpose were not this movement?” etc.; or again: “They” (the French materialists) “have not yet been able to see that it is only as the movement of self-consciousness that the movement of the universe has actually come to be for itself, and achieved unity with itself.” [Pp. 113, 114-15.] Such expressions do not even show any verbal divergence from the Hegelian approach, but on the contrary repeat it word for word. -*||XII|* How little consciousness there was in relation to the Hegelian dialectic during the act of criticism (Bauer, the *Synoptiker*), and how little this consciousness came into being even after the act of material criticism, is proved by Bauer when, in his *Die gute Sache der Freiheit, *he dismisses the brash question put by Herr Gruppe – “What about logic now?” – by referring him to future critics.[^hegelootnote.htm#fn43] +*||XII|* How little consciousness there was in relation to the Hegelian dialectic during the act of criticism (Bauer, the *Synoptiker*), and how little this consciousness came into being even after the act of material criticism, is proved by Bauer when, in his *Die gute Sache der Freiheit,* he dismisses the brash question put by Herr Gruppe – “What about logic now?” – by referring him to future critics.[^hegelootnote.htm#fn43] -But even now – now that *Feuerbach *both in his *Thesen* in the *Anekdota *and, in detail, in the *Philosophie der Zukunft* has in principle overthrown the old dialectic and philosophy; now that that school of criticism, on the other hand, which was incapable of accomplishing this, has all the same seen it accomplished and has proclaimed itself pure, resolute, absolute criticism that has come into the clear with itself; now that this criticism, in its spiritual pride, has reduced the whole process of history to the relation between the rest of the world and itself (the rest of the world, in contrast to itself, falling under the category of “the masses”) and dissolved all dogmatic antitheses into the *single *dogmatic antithesis of its own cleverness and the stupidity of the world – the antithesis of the critical Christ and Mankind, the “*rabble*”; now that daily and hourly it has demonstrated its own excellence against the dullness of the masses; now, finally, that it has proclaimed the critical *Last Judgment *in the shape of an announcement that the day is approaching when the whole of decadent humanity will assemble before it and be sorted by it into groups, each particular mob receiving its *testimonium paupertatis*; now that it has made known in print its superiority to human feelings as well as its superiority to the world, over which it sits enthroned in sublime solitude, only letting fall from time to time from its sarcastic lips the ringing laughter of the Olympian Gods – even now, after all these delightful antics of idealism (i.e., of Young Hegelianism) expiring in the guise of criticism – even now it has not expressed the suspicion that the time was ripe for a critical settling of accounts with the mother of Young Hegelianism – the Hegelian dialectic – and even had nothing to say about its critical attitude towards the Feuerbachian dialectic. This shows a completely uncritical attitude to itself. +But even now – now that *Feuerbach* both in his *Thesen* in the *Anekdota* and, in detail, in the *Philosophie der Zukunft* has in principle overthrown the old dialectic and philosophy; now that that school of criticism, on the other hand, which was incapable of accomplishing this, has all the same seen it accomplished and has proclaimed itself pure, resolute, absolute criticism that has come into the clear with itself; now that this criticism, in its spiritual pride, has reduced the whole process of history to the relation between the rest of the world and itself (the rest of the world, in contrast to itself, falling under the category of “the masses”) and dissolved all dogmatic antitheses into the *single* dogmatic antithesis of its own cleverness and the stupidity of the world – the antithesis of the critical Christ and Mankind, the “*rabble*”; now that daily and hourly it has demonstrated its own excellence against the dullness of the masses; now, finally, that it has proclaimed the critical *Last Judgment* in the shape of an announcement that the day is approaching when the whole of decadent humanity will assemble before it and be sorted by it into groups, each particular mob receiving its *testimonium paupertatis*; now that it has made known in print its superiority to human feelings as well as its superiority to the world, over which it sits enthroned in sublime solitude, only letting fall from time to time from its sarcastic lips the ringing laughter of the Olympian Gods – even now, after all these delightful antics of idealism (i.e., of Young Hegelianism) expiring in the guise of criticism – even now it has not expressed the suspicion that the time was ripe for a critical settling of accounts with the mother of Young Hegelianism – the Hegelian dialectic – and even had nothing to say about its critical attitude towards the Feuerbachian dialectic. This shows a completely uncritical attitude to itself. -*Feuerbach *is the only one who has a *serious, critical *attitude to the Hegelian dialectic and who has made genuine discoveries in this field. He is in fact the true conqueror of the old philosophy. The extent of his achievement, and the unpretentious simplicity with which he, Feuerbach, gives it to the world, stand in striking contrast to the opposite attitude [of the others]. +*Feuerbach* is the only one who has a *serious, critical* attitude to the Hegelian dialectic and who has made genuine discoveries in this field. He is in fact the true conqueror of the old philosophy. The extent of his achievement, and the unpretentious simplicity with which he, Feuerbach, gives it to the world, stand in striking contrast to the opposite attitude [of the others]. Feuerbach’s great achievement is: @@ -32,7 +32,7 @@ Feuerbach’s great achievement is: <b>(1)</b> The proof that philosophy is nothing else but religion rendered into thought and expounded by thought, i.e., another form and manner of existence of the estrangement of the essence of man; hence equally to be condemned; <!-- class: fst --> -<b>(2)</b> The establishment of *true materialism *and of *real science, *by making the social relationship of “man to man” the basic principle of the theory; +<b>(2)</b> The establishment of *true materialism* and of *real science,* by making the social relationship of “man to man” the basic principle of the theory; <!-- class: fst --> <b>(3)</b> His opposing to the negation of the negation, which claims to be the absolute positive, the self-supporting positive, positively based on itself. @@ -48,15 +48,15 @@ Hegel sets out from the estrangement of substance (in logic, from the infinite, <!-- class: fst --> *Thirdly*, he again annuls the positive and restores the abstraction, the infinite – restoration of religion and theology. -Feuerbach thus conceives the negation of the negation *only *as a contradiction of philosophy with itself – as the philosophy which affirms theology (the transcendent, etc.) after having denied it, and which it therefore affirms in opposition to itself. +Feuerbach thus conceives the negation of the negation *only* as a contradiction of philosophy with itself – as the philosophy which affirms theology (the transcendent, etc.) after having denied it, and which it therefore affirms in opposition to itself. The positive position or self-affirmation and self-confirmation contained in the negation of the negation is taken to be a position which is not yet sure of itself, which is therefore burdened with its opposite, which is doubtful of itself and therefore in need of proof, and which, therefore, is not a position demonstrating itself by its existence – not an acknowledged *||XIII|* position; hence it is directly and immediately confronted by the position of sense-certainty based on itself. [Feuerbach also defines the negation of the negation, the definite concept, as thinking surpassing itself in thinking and as thinking wanting to be directly awareness, nature, reality. – *Note by Marx* [^hegelootnote.htm#fn44]] -But because Hegel has conceived the negation of the negation, from the point of view of the positive relation inherent in it, as the true and only positive, and from the point of view of the negative relation inherent in it as the only true act and spontaneous activity of all being, he has only found the *abstract, logical, speculative* expression for the movement of history, which is not yet the *real *history of man as a given subject, but only the *act of creation,* the *history of the origin* of man. +But because Hegel has conceived the negation of the negation, from the point of view of the positive relation inherent in it, as the true and only positive, and from the point of view of the negative relation inherent in it as the only true act and spontaneous activity of all being, he has only found the *abstract, logical, speculative* expression for the movement of history, which is not yet the *real* history of man as a given subject, but only the *act of creation,* the *history of the origin* of man. -We shall explain both the abstract form of this process and the difference between this process as it is in Hegel in contrast to modern criticism, in contrast to the same process in Feuerbach’s *Wesen des Christenthums, *or rather the *critical *form of this in Hegel still uncritical process. +We shall explain both the abstract form of this process and the difference between this process as it is in Hegel in contrast to modern criticism, in contrast to the same process in Feuerbach’s *Wesen des Christenthums,* or rather the *critical* form of this in Hegel still uncritical process. -Let us take a look at the Hegelian system. One must begin with Hegel’s *Phänomenologie, *the true point of origin and the secret of the Hegelian philosophy. +Let us take a look at the Hegelian system. One must begin with Hegel’s *Phänomenologie,* the true point of origin and the secret of the Hegelian philosophy. <!-- class: fst --> *Phenomenology.* @@ -64,10 +64,10 @@ Let us take a look at the Hegelian system. One must begin with Hegel’s *Phäno <b>A. *Self-consciousness.*</b> <!-- class: indentb --> -<b>I</b>. *Consciousness*. (<span class="greek">a</span>) Certainty at the level of sense-experience; or the “this” and *meaning*. (<span class="greek">b</span>)* Perception*, or the thing with its properties, and *deception. *(<span class="greek">g</span>) Force and understanding, appearance and the supersensible world. +<b>I</b>. *Consciousness*. (<span class="greek">a</span>) Certainty at the level of sense-experience; or the “this” and *meaning*. (<span class="greek">b</span>)* Perception*, or the thing with its properties, and *deception.* (<span class="greek">g</span>) Force and understanding, appearance and the supersensible world. <!-- class: indentb --> -<b>II</b>. *Self-consciousness. *The truth of certainty of self. (a) Independence and dependence of self-consciousness; mastery and servitude. (b) Freedom of self-consciousness. Stoicism, scepticism, the unhappy consciousness. +<b>II</b>. *Self-consciousness.* The truth of certainty of self. (a) Independence and dependence of self-consciousness; mastery and servitude. (b) Freedom of self-consciousness. Stoicism, scepticism, the unhappy consciousness. <!-- class: indentb --> <b>III</b>. *Reason*. Reason’s certainty and reason’s truth. (a) Observation as a process of reason. Observation of nature and of self-consciousness. (b) Realisation of rational self-consciousness through its own activity. Pleasure and necessity. The law of the heart and the insanity of self-conceit. Virtue and the course of the world. (c) The individuality which is real in and for itself. The spiritual animal kingdom and the deception or the real fact. Reason as lawgiver. Reason which tests laws. @@ -77,49 +77,49 @@ Let us take a look at the Hegelian system. One must begin with Hegel’s *Phäno <!-- class: indentb --> <b>I</b>. *True* mind, ethics. <b>II</b>. Mind in self-estrangement, culture. <b>III</b>. Mind certain of itself, morality. -<b>C. Religion.</b> *Natural *religion; *religion of art; revealed* religion. +<b>C. Religion.</b> *Natural* religion; *religion of art; revealed* religion. <b>D. *Absolute knowledge.*</b> -Hegel’s *Encyklopädie*, beginning as it does with logic, with *pure speculative thought, *and ending with *absolute knowledge* – with the self-conscious, self-comprehending philosophic or absolute (i.e., superhuman) abstract mind – is in its entirety nothing but the *display, *the self-objectification, of the *essence *of the philosophic mind, and the philosophic mind is nothing but the estranged mind of the world thinking within its self-estrangement – i.e., comprehending itself abstractly. +Hegel’s *Encyklopädie*, beginning as it does with logic, with *pure speculative thought,* and ending with *absolute knowledge* – with the self-conscious, self-comprehending philosophic or absolute (i.e., superhuman) abstract mind – is in its entirety nothing but the *display,* the self-objectification, of the *essence* of the philosophic mind, and the philosophic mind is nothing but the estranged mind of the world thinking within its self-estrangement – i.e., comprehending itself abstractly. -*Logic* – mind’s *coin of the realm*, the speculative or *mental value *of man and nature – its essence which has grown totally indifferent to all real determinateness, and hence unreal – is *alienated thinking, *and therefore thinking which abstracts from nature and from real man: *abstract* thinking. +*Logic* – mind’s *coin of the realm*, the speculative or *mental value* of man and nature – its essence which has grown totally indifferent to all real determinateness, and hence unreal – is *alienated thinking,* and therefore thinking which abstracts from nature and from real man: *abstract* thinking. -Then: *The externality of this abstract thinking* ... *nature,* as it is for this abstract thinking. Nature is external to it – its self-loss; and it apprehends nature also in an external fashion, as abstract thought, but as alienated abstract thinking. Finally, *mind*, this thinking returning home to its own point of origin – the thinking which as the anthropological, phenomenological, psychological, ethical, artistic and religious mind is not valid for itself, until ultimately it finds itself, and affirms itself, as *absolute *knowledge and hence absolute, i.e., abstract, mind, thus receiving its conscious embodiment in the mode of existence corresponding to it. For its real mode of existence is *abstraction.* +Then: *The externality of this abstract thinking* ... *nature,* as it is for this abstract thinking. Nature is external to it – its self-loss; and it apprehends nature also in an external fashion, as abstract thought, but as alienated abstract thinking. Finally, *mind*, this thinking returning home to its own point of origin – the thinking which as the anthropological, phenomenological, psychological, ethical, artistic and religious mind is not valid for itself, until ultimately it finds itself, and affirms itself, as *absolute* knowledge and hence absolute, i.e., abstract, mind, thus receiving its conscious embodiment in the mode of existence corresponding to it. For its real mode of existence is *abstraction.* There is a double error in Hegel. -The <b>first</b> emerges most clearly in the *Phänomenologie*, the birth-place of the Hegelian philosophy. When, for instance, wealth, state-power, etc., are understood by Hegel as entities estranged from the *human* being, this only happens in their form as thoughts ... They are thought-entities, and therefore merely an estrangement of *pure*, i.e., abstract, philosophical thinking. The whole process therefore ends with absolute knowledge. It is precisely abstract thought from which these objects are estranged and which they confront with their presumption of reality. The *philosopher* – who is himself an abstract form of estranged man – takes himself as the *criterion *of the estranged world. The whole *history of the alienation process* [*Entäußerungsgeschichte*] and the whole *process of the retraction *of the alienation is therefore nothing but the *history of the production *of abstract (i.e., absolute) *||XVII|*[^hegelootnote.htm#fn45] thought – of logical, speculative thought. The *estrangement*, [*Entfremdung*] which therefore forms the real interest of the transcendence [*Aufhebung*] of this alienation [*Entäußerung*], is the opposition of *in itself* and *for itself*, of *consciousness and self-consciousness*, of *object and subject* – that is to say, it is the opposition between abstract thinking and sensuous reality or real sensuousness within thought itself. All other oppositions and movements of these oppositions are but the *semblance*, the *cloak*, the *exoteric* shape of these oppositions which alone matter, and which constitute the *meaning *of these other, profane oppositions. It is not the fact that the human being *objectifies himself inhumanly*, in opposition to himself, but the fact that he *objectifies himself* [*selbst sich vergegenständlicht*] in *distinction* from and in *opposition* to abstract thinking, that constitutes the posited essence of the estrangement [*Entfremdung*] and the thing to be superseded [*aufzuhebende*]. +The <b>first</b> emerges most clearly in the *Phänomenologie*, the birth-place of the Hegelian philosophy. When, for instance, wealth, state-power, etc., are understood by Hegel as entities estranged from the *human* being, this only happens in their form as thoughts ... They are thought-entities, and therefore merely an estrangement of *pure*, i.e., abstract, philosophical thinking. The whole process therefore ends with absolute knowledge. It is precisely abstract thought from which these objects are estranged and which they confront with their presumption of reality. The *philosopher* – who is himself an abstract form of estranged man – takes himself as the *criterion* of the estranged world. The whole *history of the alienation process* [*Entäußerungsgeschichte*] and the whole *process of the retraction* of the alienation is therefore nothing but the *history of the production* of abstract (i.e., absolute) *||XVII|*[^hegelootnote.htm#fn45] thought – of logical, speculative thought. The *estrangement*, [*Entfremdung*] which therefore forms the real interest of the transcendence [*Aufhebung*] of this alienation [*Entäußerung*], is the opposition of *in itself* and *for itself*, of *consciousness and self-consciousness*, of *object and subject* – that is to say, it is the opposition between abstract thinking and sensuous reality or real sensuousness within thought itself. All other oppositions and movements of these oppositions are but the *semblance*, the *cloak*, the *exoteric* shape of these oppositions which alone matter, and which constitute the *meaning* of these other, profane oppositions. It is not the fact that the human being *objectifies himself inhumanly*, in opposition to himself, but the fact that he *objectifies himself* [*selbst sich vergegenständlicht*] in *distinction* from and in *opposition* to abstract thinking, that constitutes the posited essence of the estrangement [*Entfremdung*] and the thing to be superseded [*aufzuhebende*]. -*||XVIII|* The appropriation of man’s essential powers, which have become objects – indeed, alien objects – is thus in the *first place* only an *appropriation* occurring in *consciousness*, in *pure thought, *i.e., in *abstraction: *it is the appropriation of these objects as *thoughts *and as *movements of thought*. Consequently, despite its thoroughly negative and critical appearance and despite the genuine criticism contained in it, which often anticipates far later development, there is already latent in the *Phänomenologie *as a germ, a potentiality, a secret, the uncritical positivism and the equally uncritical idealism of Hegel’s later works – that philosophic dissolution and restoration of the existing empirical world. +*||XVIII|* The appropriation of man’s essential powers, which have become objects – indeed, alien objects – is thus in the *first place* only an *appropriation* occurring in *consciousness*, in *pure thought,* i.e., in *abstraction:* it is the appropriation of these objects as *thoughts* and as *movements of thought*. Consequently, despite its thoroughly negative and critical appearance and despite the genuine criticism contained in it, which often anticipates far later development, there is already latent in the *Phänomenologie* as a germ, a potentiality, a secret, the uncritical positivism and the equally uncritical idealism of Hegel’s later works – that philosophic dissolution and restoration of the existing empirical world. -*In the second place*: the vindication of the objective world for man – for example, the realisation that *sensuous* consciousness is not an *abstractly *sensuous consciousness but a *humanly *sensuous consciousness, that religion, wealth, etc., are but the estranged world of *human* objectification, of *man’s* essential powers put to work and that they are therefore but the *path *to the true *human* world – this appropriation or the insight into this process appears in Hegel therefore in this form, that *sense, religion, *state power, etc., are *spiritual* entities; for only *mind *is the *true *essence of man, and the true form of mind is thinking mind, theological, speculative mind. +*In the second place*: the vindication of the objective world for man – for example, the realisation that *sensuous* consciousness is not an *abstractly* sensuous consciousness but a *humanly* sensuous consciousness, that religion, wealth, etc., are but the estranged world of *human* objectification, of *man’s* essential powers put to work and that they are therefore but the *path* to the true *human* world – this appropriation or the insight into this process appears in Hegel therefore in this form, that *sense, religion,* state power, etc., are *spiritual* entities; for only *mind* is the *true* essence of man, and the true form of mind is thinking mind, theological, speculative mind. -The *human character* of nature and of the nature created by history – man’s products – appears in the form that they are *products* of abstract mind and as such, therefore, phases of *mind* – *thought-entities*. The *Phänomenologie *is, therefore, a hidden, mystifying and still uncertain criticism; but inasmuch as it depicts man’s *estrangement*, even though man appears only as mind, there lie concealed in it *all* the elements of criticism, already *prepared* and *elaborated* in a manner often rising far above the Hegelian standpoint. The “unhappy consciousness”, the “honest consciousness”, the struggle of the “noble and base consciousness”, etc., etc. – these separate sections contain, but still in an estranged form, the *critical *elements of whole spheres such as religion, the state, civil life, etc. Just as *entities, objects, *appear as thought-entities, so the *subject *is always *consciousness* or *self-consciousness; *or rather the object appears only as *abstract* consciousness, man only as *self-consciousness: *the distinct forms of estrangement which make their appearance are, therefore, only various forms of consciousness and self-consciousness. Just as *in itself *abstract consciousness (the form in which the object is conceived) is merely a moment of distinction of self-consciousness, what appears as the result of the movement is the identity of self-consciousness with consciousness – absolute knowledge – the movement of abstract thought no longer directed outwards but proceeding now only within its own self: that is to say, the dialectic of pure thought is the result. *|XVIII||* +The *human character* of nature and of the nature created by history – man’s products – appears in the form that they are *products* of abstract mind and as such, therefore, phases of *mind* – *thought-entities*. The *Phänomenologie* is, therefore, a hidden, mystifying and still uncertain criticism; but inasmuch as it depicts man’s *estrangement*, even though man appears only as mind, there lie concealed in it *all* the elements of criticism, already *prepared* and *elaborated* in a manner often rising far above the Hegelian standpoint. The “unhappy consciousness”, the “honest consciousness”, the struggle of the “noble and base consciousness”, etc., etc. – these separate sections contain, but still in an estranged form, the *critical* elements of whole spheres such as religion, the state, civil life, etc. Just as *entities, objects,* appear as thought-entities, so the *subject* is always *consciousness* or *self-consciousness;* or rather the object appears only as *abstract* consciousness, man only as *self-consciousness:* the distinct forms of estrangement which make their appearance are, therefore, only various forms of consciousness and self-consciousness. Just as *in itself* abstract consciousness (the form in which the object is conceived) is merely a moment of distinction of self-consciousness, what appears as the result of the movement is the identity of self-consciousness with consciousness – absolute knowledge – the movement of abstract thought no longer directed outwards but proceeding now only within its own self: that is to say, the dialectic of pure thought is the result. *|XVIII||* -*||XXIII|* [^hegelootnote.htm#fn46] The outstanding achievement of Hegel’s *Phänomenologie *and of its final outcome, the dialectic of negativity as the moving and generating principle, is thus first that Hegel conceives the self-creation of man as a process, conceives objectification as loss of the object, as alienation and as transcendence of this alienation; that he thus grasps the essence of *labour* and comprehends objective man – true, because real man – as the outcome of man’s *own labour*. The *real, active *orientation of man to himself as a species-being, or his manifestation as a real species-being (i.e., as a human being), is only possible if he really brings out all his *species-powers* – something which in turn is only possible through the cooperative action of all of mankind, only as the result of history – and treats these powers as objects: and this, to begin with, is again only possible in the form of estrangement. +*||XXIII|* [^hegelootnote.htm#fn46] The outstanding achievement of Hegel’s *Phänomenologie* and of its final outcome, the dialectic of negativity as the moving and generating principle, is thus first that Hegel conceives the self-creation of man as a process, conceives objectification as loss of the object, as alienation and as transcendence of this alienation; that he thus grasps the essence of *labour* and comprehends objective man – true, because real man – as the outcome of man’s *own labour*. The *real, active* orientation of man to himself as a species-being, or his manifestation as a real species-being (i.e., as a human being), is only possible if he really brings out all his *species-powers* – something which in turn is only possible through the cooperative action of all of mankind, only as the result of history – and treats these powers as objects: and this, to begin with, is again only possible in the form of estrangement. -We shall now demonstrate in detail Hegel’s one-sidedness and limitations as they are displayed in the final chapter of the *Phänomenologie, *“Absolute Knowledge” – a chapter which contains the condensed spirit of the *Phänomenologie, *the relationship of the *Phänomenologie *to speculative dialectic, and also Hegel’s *consciousness *concerning both and their relationship to one another. +We shall now demonstrate in detail Hegel’s one-sidedness and limitations as they are displayed in the final chapter of the *Phänomenologie,* “Absolute Knowledge” – a chapter which contains the condensed spirit of the *Phänomenologie,* the relationship of the *Phänomenologie* to speculative dialectic, and also Hegel’s *consciousness* concerning both and their relationship to one another. -Let us provisionally say just this much in advance: Hegel’s standpoint is that of modern political economy. [^hegelootnote.htm#fn47] He grasps *labour *as the *essence *of man – as man’s essence which stands the test: he sees only the positive, not the negative side of labour. Labour is *man’s coming-to-be* for *himself* within *alienation*, or as *alienated* man. The only labour which Hegel knows and recognises is *abstractly mental* labour. Therefore, that which constitutes the *essence *of philosophy – the *alienation of man who knows himself*, or *alienated *science *thinking itself *- Hegel grasps as its essence; and in contradistinction to previous philosophy he is therefore able to combine its separate aspects, and to present his philosophy as *the* philosophy. What the other philosophers did – that they grasped separate phases of nature and of abstract self-consciousness, namely, of human life as phases of self-consciousness – is *known *to Hegel as the *doings* of philosophy. Hence his science is absolute. +Let us provisionally say just this much in advance: Hegel’s standpoint is that of modern political economy. [^hegelootnote.htm#fn47] He grasps *labour* as the *essence* of man – as man’s essence which stands the test: he sees only the positive, not the negative side of labour. Labour is *man’s coming-to-be* for *himself* within *alienation*, or as *alienated* man. The only labour which Hegel knows and recognises is *abstractly mental* labour. Therefore, that which constitutes the *essence* of philosophy – the *alienation of man who knows himself*, or *alienated* science *thinking itself* - Hegel grasps as its essence; and in contradistinction to previous philosophy he is therefore able to combine its separate aspects, and to present his philosophy as *the* philosophy. What the other philosophers did – that they grasped separate phases of nature and of abstract self-consciousness, namely, of human life as phases of self-consciousness – is *known* to Hegel as the *doings* of philosophy. Hence his science is absolute. Let us now turn to our subject. *“Absolute Knowledge”. The last chapter of the “Phänomenologie”.* -The main point is that the *object of consciousness *is nothing else but *self-consciousness, *or that the object is only *objectified self-consciousness* – self-consciousness as object. (Positing of man = self-consciousness). +The main point is that the *object of consciousness* is nothing else but *self-consciousness,* or that the object is only *objectified self-consciousness* – self-consciousness as object. (Positing of man = self-consciousness). -The issue, therefore, is to surmount the *object of consciousness. Objectivity *as such is regarded as an *estranged *human relationship which does not correspond to the *essence of man,* to self-consciousness. The *reappropriation *of the objective essence of man, produced within the orbit of estrangement as something alien, therefore denotes not only the annulment of *estrangement, *but of *objectivity *as well. Man, that is to say, is regarded as a *non-objective, spiritual* being. +The issue, therefore, is to surmount the *object of consciousness. Objectivity* as such is regarded as an *estranged* human relationship which does not correspond to the *essence of man,* to self-consciousness. The *reappropriation* of the objective essence of man, produced within the orbit of estrangement as something alien, therefore denotes not only the annulment of *estrangement,* but of *objectivity* as well. Man, that is to say, is regarded as a *non-objective, spiritual* being. The movement of *surmounting the object of consciousness* is now described by Hegel in the following way: -The *object *reveals itself not merely as *returning *into the *self – *this is according to Hegel the *one-sided *way of apprehending this movement, the grasping of only one side. Man is equated with self. The self, however, is only the *abstractly* conceived man – man created by abstraction. Man *is* selfish. His eye, his ear, etc., are *selfish*. In him every one of his essential powers has the quality of *selfhood*. But it is quite false to say on that account “*self-consciousness* has eyes, ears, essential powers”. *Self-consciousness *is rather a quality of human nature, of the human eye, etc.; it is not human nature that is a quality of *||XXIV|* *self-consciousness.* +The *object* reveals itself not merely as *returning* into the *self – * this is according to Hegel the *one-sided* way of apprehending this movement, the grasping of only one side. Man is equated with self. The self, however, is only the *abstractly* conceived man – man created by abstraction. Man *is* selfish. His eye, his ear, etc., are *selfish*. In him every one of his essential powers has the quality of *selfhood*. But it is quite false to say on that account “*self-consciousness* has eyes, ears, essential powers”. *Self-consciousness* is rather a quality of human nature, of the human eye, etc.; it is not human nature that is a quality of *||XXIV|* *self-consciousness.* -The self-abstracted entity, fixed for itself, is man as *abstract egoist – egoism *raised in its pure abstraction to the level of thought. (We shall return to this point later.) +The self-abstracted entity, fixed for itself, is man as *abstract egoist – egoism* raised in its pure abstraction to the level of thought. (We shall return to this point later.) -For Hegel the *human being* – *man* – equals *self-consciousness*. All estrangement of the human being is therefore *nothing* but *estrangement of self-consciousness. *The estrangement of self-consciousness is not regarded as an *expression* – reflected in the realm of knowledge and thought – of the *real* estrangement of the human being. Instead, the *actual* estrangement – that which appears real – is according to its *innermost*, hidden nature (which is only brought to light by philosophy) nothing but the *manifestation *of the estrangement of the real human essence, of *self-consciousness*. The science which comprehends this is therefore called *phenomenology*. All reappropriation of the estranged objective essence appears therefore, as incorporation into self-consciousness: The man who takes hold of his essential being is *merely* the self-consciousness which takes hold of objective essences. Return of the object into the self is therefore the reappropriation of the object. +For Hegel the *human being* – *man* – equals *self-consciousness*. All estrangement of the human being is therefore *nothing* but *estrangement of self-consciousness.* The estrangement of self-consciousness is not regarded as an *expression* – reflected in the realm of knowledge and thought – of the *real* estrangement of the human being. Instead, the *actual* estrangement – that which appears real – is according to its *innermost*, hidden nature (which is only brought to light by philosophy) nothing but the *manifestation* of the estrangement of the real human essence, of *self-consciousness*. The science which comprehends this is therefore called *phenomenology*. All reappropriation of the estranged objective essence appears therefore, as incorporation into self-consciousness: The man who takes hold of his essential being is *merely* the self-consciousness which takes hold of objective essences. Return of the object into the self is therefore the reappropriation of the object. -Expressed in *all its aspects*, the *surmounting of the object of consciousness *means: +Expressed in *all its aspects*, the *surmounting of the object of consciousness* means: <!-- class: fst --> (1) That the object as such presents itself to consciousness as something vanishing. @@ -128,13 +128,13 @@ Expressed in *all its aspects*, the *surmounting of the object of consciousness (2) That it is the alienation of self-consciousness which posits thinghood.[^hegelootnote.htm#fn48] <!-- class: fst --> -(3) That this alienation has, not merely a *negative *but *a positive *significance +(3) That this alienation has, not merely a *negative* but *a positive* significance <!-- class: fst --> -(4) That it has this meaning not merely *for us *or intrinsically, but *for self-consciousness itself.* +(4) That it has this meaning not merely *for us* or intrinsically, but *for self-consciousness itself.* <!-- class: fst --> -(5)* For self-consciousness, *the negative of the object, or its annulling of itself, has *positive *significance – or it *knows* this futility of the object – because of the fact that it alienates itself, for in this alienation it posits *itself *as object, or, for the sake of the indivisible unity of *being-for-self*, posits the object as itself. +(5)* For self-consciousness, *the negative of the object, or its annulling of itself, has* positive *significance – or it* knows* this futility of the object – because of the fact that it alienates itself, for in this alienation it posits *itself* as object, or, for the sake of the indivisible unity of *being-for-self*, posits the object as itself. <!-- class: fst --> (6) On the other hand, this contains likewise the other moment, that self-consciousness has also just as much superseded this alienation and objectivity and resumed them into itself, being thus *at home* in *its* other-being *as such.* @@ -149,121 +149,121 @@ Expressed in *all its aspects*, the *surmounting of the object of consciousness As to (1): That the object as such presents itself to consciousness as something vanishing – this is the above-mentioned *return of the object into the self.* <!-- class: fst --> -As to (2): The *alienation of self-consciousness *posits* thinghood*. Because man equals self-consciousness, his alienated, objective essence, or *thinghood*, equals *alienated self-consciousness*, and *thinghood *is thus posited through this alienation (thinghood being *that *which is an *object for man *and an object for him is really only that which is to him an essential object, therefore his *objective *essence. And since it is not *real man, *nor therefore *nature* – man being *human nature *– who as such is made the subject, but only the abstraction of man – self-consciousness – thinghood cannot be anything but alienated self-consciousness). It is only to be expected that a living, natural being equipped and endowed with objective (i.e., material) essential powers should have real natural objects of his essence; and that his self-alienation should lead to the positing of a *real*, objective world, but within the framework of *externality, *and, therefore, an overwhelming world not belonging to his own essential being. There is nothing incomprehensible or mysterious in this. It would be mysterious, rather, if it were otherwise. But it is equally clear that a *self-consciousness *by its alienation can posit only *thinghood, *i.e., only an abstract thing, a thing of abstraction and not a *real *thing. It is *||XXVI|* [^hegelootnote.htm#fn50] clear, further, that thinghood is therefore utterly without any *independence*, any *essentiality* vis-à-vis self-consciousness; that on the contrary it is a mere creature – something *posited* by self-consciousness. And what is posited, instead of confirming itself, is but confirmation of the act of positing which for a moment fixes its energy as the product, and gives it the *semblance* – but only for a moment – of an independent, real substance. +As to (2): The *alienation of self-consciousness* posits* thinghood*. Because man equals self-consciousness, his alienated, objective essence, or *thinghood*, equals *alienated self-consciousness*, and *thinghood* is thus posited through this alienation (thinghood being *that* which is an *object for man* and an object for him is really only that which is to him an essential object, therefore his *objective* essence. And since it is not *real man,* nor therefore *nature* – man being *human nature* – who as such is made the subject, but only the abstraction of man – self-consciousness – thinghood cannot be anything but alienated self-consciousness). It is only to be expected that a living, natural being equipped and endowed with objective (i.e., material) essential powers should have real natural objects of his essence; and that his self-alienation should lead to the positing of a *real*, objective world, but within the framework of *externality,* and, therefore, an overwhelming world not belonging to his own essential being. There is nothing incomprehensible or mysterious in this. It would be mysterious, rather, if it were otherwise. But it is equally clear that a *self-consciousness* by its alienation can posit only *thinghood,* i.e., only an abstract thing, a thing of abstraction and not a *real* thing. It is *||XXVI|* [^hegelootnote.htm#fn50] clear, further, that thinghood is therefore utterly without any *independence*, any *essentiality* vis-à-vis self-consciousness; that on the contrary it is a mere creature – something *posited* by self-consciousness. And what is posited, instead of confirming itself, is but confirmation of the act of positing which for a moment fixes its energy as the product, and gives it the *semblance* – but only for a moment – of an independent, real substance. <!-- class: fst --> -|| Whenever real, corporeal *man*, man with his feet firmly on the solid ground, man exhaling and inhaling all the forces of nature, *posits *his real, objective *essential powers* as alien objects by his externalisation, it is not the *act of positing *which is the subject in this process: it is the subjectivity of *objective* essential powers, whose action, therefore, must also be something objective. An objective being acts objectively, and he would not act objectively if the objective did not reside in the very nature of his being. He only creates or posits objects, because he is posited by objects – because at bottom he is *nature*. In the act of positing, therefore, this objective being does not fall from his state of “pure activity” into *a creating of the object*; on the contrary, his *objective* product only confirms his *objective* activity, his activity as the activity of an objective, natural being. +|| Whenever real, corporeal *man*, man with his feet firmly on the solid ground, man exhaling and inhaling all the forces of nature, *posits* his real, objective *essential powers* as alien objects by his externalisation, it is not the *act of positing* which is the subject in this process: it is the subjectivity of *objective* essential powers, whose action, therefore, must also be something objective. An objective being acts objectively, and he would not act objectively if the objective did not reside in the very nature of his being. He only creates or posits objects, because he is posited by objects – because at bottom he is *nature*. In the act of positing, therefore, this objective being does not fall from his state of “pure activity” into *a creating of the object*; on the contrary, his *objective* product only confirms his *objective* activity, his activity as the activity of an objective, natural being. Here we see how consistent naturalism or humanism is distinct from both idealism and materialism, and constitutes at the same time the unifying truth of both. We see also how only naturalism is capable of comprehending the action of world history. -<*Man *is directly a *natural being. *As a natural being and as a living natural being he is on the one hand endowed with *natural powers, vital powers* – he is an *active *natural being. These forces exist in him as tendencies and abilities – as *instincts. *On the other hand, as a natural, corporeal, sensuous objective being he is a *suffering, *conditioned and limited creature, like animals and plants. That is to say, the *objects *of his instincts exist outside him, as *objects *independent of him; yet these objects are *objects *that he *needs* – essential *objects, *indispensable to the manifestation and confirmation of his essential powers. To say that man is a *corporeal*, living, real, sensuous, objective being full of natural vigour is to say that he has *real, sensuous objects *as the object of his being or of his life, or that he can only *express *his life in real, sensuous objects. *To be* objective, natural and sensuous, and at the same time to have object, nature and sense outside oneself, or oneself to be object, nature and sense for a third party, is one and the same thing.> +<*Man* is directly a *natural being.* As a natural being and as a living natural being he is on the one hand endowed with *natural powers, vital powers* – he is an *active* natural being. These forces exist in him as tendencies and abilities – as *instincts.* On the other hand, as a natural, corporeal, sensuous objective being he is a *suffering,* conditioned and limited creature, like animals and plants. That is to say, the *objects* of his instincts exist outside him, as *objects* independent of him; yet these objects are *objects* that he *needs* – essential *objects,* indispensable to the manifestation and confirmation of his essential powers. To say that man is a *corporeal*, living, real, sensuous, objective being full of natural vigour is to say that he has *real, sensuous objects* as the object of his being or of his life, or that he can only *express* his life in real, sensuous objects. *To be* objective, natural and sensuous, and at the same time to have object, nature and sense outside oneself, or oneself to be object, nature and sense for a third party, is one and the same thing.> -*Hunger* is a natural *need; *it therefore needs a *nature *outside itself, an *object *outside itself, in order to satisfy itself, to be stilled. Hunger is an acknowledged need of my body for an *object *existing outside it, indispensable to its integration and to the expression of its essential being. The sun is the *object *of the plant – an indispensable object to it, confirming its life – just as the plant is an object of the sun, being an *expression *of the life-awakening power of the sun, of the sun’s *objective es*sential power. +*Hunger* is a natural *need;* it therefore needs a *nature* outside itself, an *object* outside itself, in order to satisfy itself, to be stilled. Hunger is an acknowledged need of my body for an *object* existing outside it, indispensable to its integration and to the expression of its essential being. The sun is the *object* of the plant – an indispensable object to it, confirming its life – just as the plant is an object of the sun, being an *expression* of the life-awakening power of the sun, of the sun’s *objective es*sential power. -A being which does not have its nature outside itself is not a *natural *being, and plays no part in the system of nature. A being which has no object outside itself is not an objective being. A being which is not itself an object for some third being has no being for its *object; *i.e., it is not objectively related. Its being is not objective. +A being which does not have its nature outside itself is not a* natural *being, and plays no part in the system of nature. A being which has no object outside itself is not an objective being. A being which is not itself an object for some third being has no being for its* object; *i.e., it is not objectively related. Its being is not objective. -*||XXVII|* A non-objective being is a *non-being. * +*||XXVII|* A non-objective being is a *non-being.* -Suppose a being which is neither an object itself, nor has an object. Such a being, in the first place, would be the *unique* being: there would exist no being outside it – it would exist solitary and alone. For as soon as there are objects outside me, as soon as I am not *alone, *I am *another – another reality* than the object outside me. For this third object I am thus a *different reality *than itself; that is, I am *its *object. Thus, to suppose a being which is not the object of another being is to presuppose that *no* objective being exists. As soon as I have an object, this object has me for an object. But a *non-objective *being is an unreal, non-sensuous thing – a product of mere thought (i.e., of mere imagination) – an abstraction. To be *sensuous*, that is, to be really existing, means to be an object of sense, to be a *sensuous* object, to have sensuous objects outside oneself – objects of one’s sensuousness. To be sensuous is to *suffer.* +Suppose a being which is neither an object itself, nor has an object. Such a being, in the first place, would be the *unique* being: there would exist no being outside it – it would exist solitary and alone. For as soon as there are objects outside me, as soon as I am not *alone,* I am *another – another reality* than the object outside me. For this third object I am thus a *different reality* than itself; that is, I am *its* object. Thus, to suppose a being which is not the object of another being is to presuppose that *no* objective being exists. As soon as I have an object, this object has me for an object. But a *non-objective* being is an unreal, non-sensuous thing – a product of mere thought (i.e., of mere imagination) – an abstraction. To be *sensuous*, that is, to be really existing, means to be an object of sense, to be a *sensuous* object, to have sensuous objects outside oneself – objects of one’s sensuousness. To be sensuous is to *suffer.* Man as an objective, sensuous being is therefore a *suffering* being – and because he feels that he suffers, a *passionate* being. Passion is the essential power of man energetically bent on its object. -<but man is not merely a natural he being:=""></but>*human* natural being. That is to say, he is a being for himself. Therefore he is a *species-being, *and has to confirm and manifest himself as such both in his being and in his knowing. Therefore, *human* objects are not natural objects as they immediately present themselves, and neither is *human sense* as it immediately *is* – as it is objectively – *human* sensibility, human objectivity. Neither nature objectively nor nature subjectively is directly given in a form adequate to the *human* being.> And as everything natural has to *come into being,* *man* too has his act of origin – *history* – which, however, is for him a known history, and hence as an act of origin it is a conscious self-transcending act of origin. History is the true natural history of man (on which more later). +<but man is not merely a natural he being:=""></but>*human* natural being. That is to say, he is a being for himself. Therefore he is a *species-being,* and has to confirm and manifest himself as such both in his being and in his knowing. Therefore, *human* objects are not natural objects as they immediately present themselves, and neither is *human sense* as it immediately *is* – as it is objectively – *human* sensibility, human objectivity. Neither nature objectively nor nature subjectively is directly given in a form adequate to the *human* being.> And as everything natural has to *come into being,* *man* too has his act of origin – *history* – which, however, is for him a known history, and hence as an act of origin it is a conscious self-transcending act of origin. History is the true natural history of man (on which more later). <!-- class: fst --> Thirdly, because this positing of thinghood is itself only an illusion, an act contradicting the nature of pure activity, it has to be cancelled again and thinghood denied. <!-- class: fst --> -*Re 3, 4, 5 and 6*. (3) This externalisation [*Entäußerung*] of consciousness has not merely a *negative* but a *positive* significance, and (4) it has this meaning not merely *for us *or intrinsically, but for consciousness itself. *For consciousness *the negative of the object, its annulling of itself, has *positive *significance – i.e., consciousness *knows* this nullity of the object – because it alienates *itself; *for, in this alienation it *knows *itself as object, or, for the sake of the indivisible unity of *being-for-itself,* the object as itself. (6) On the other hand, there is also this other moment in the process, that consciousness has also just as much superseded this alienation and objectivity and resumed them into itself, being thus *at home *in its *other-being* *as such.* +*Re 3, 4, 5 and 6*. (3) This externalisation [*Entäußerung*] of consciousness has not merely a *negative* but a *positive* significance, and (4) it has this meaning not merely *for us* or intrinsically, but for consciousness itself. *For consciousness* the negative of the object, its annulling of itself, has *positive* significance – i.e., consciousness *knows* this nullity of the object – because it alienates *itself;* for, in this alienation it *knows* itself as object, or, for the sake of the indivisible unity of *being-for-itself,* the object as itself. (6) On the other hand, there is also this other moment in the process, that consciousness has also just as much superseded this alienation and objectivity and resumed them into itself, being thus *at home* in its *other-being* *as such.* -As we have already seen, the appropriation of what is estranged and objective, or the annulling of objectivity in the form of *estrangement *(which has to advance from indifferent strangeness to real, antagonistic estrangement), means likewise or even primarily for Hegel that it is *objectivity* which is to be annulled, because it is not the *determinate* character of the object, but rather its *objective *character that is offensive and constitutes estrangement for self-consciousness. The object is therefore something negative, self-annulling – a *nullity*. This nullity of the object has not only a negative but a *positive *meaning for consciousness, since this nullity of the object is precisely the *self-confirmation *of the non-objectivity, of the *||XXVIII|* *abstraction *of itself. For *consciousness itself *the nullity of the object has a positive meaning because it *knows *this nullity, the objective being, as *its self-alienation; *because it knows that it exists only as a result of its own self-alienation.... +As we have already seen, the appropriation of what is estranged and objective, or the annulling of objectivity in the form of *estrangement* (which has to advance from indifferent strangeness to real, antagonistic estrangement), means likewise or even primarily for Hegel that it is *objectivity* which is to be annulled, because it is not the *determinate* character of the object, but rather its *objective* character that is offensive and constitutes estrangement for self-consciousness. The object is therefore something negative, self-annulling – a *nullity*. This nullity of the object has not only a negative but a *positive* meaning for consciousness, since this nullity of the object is precisely the *self-confirmation* of the non-objectivity, of the *||XXVIII|* *abstraction* of itself. For *consciousness itself* the nullity of the object has a positive meaning because it *knows* this nullity, the objective being, as *its self-alienation;* because it knows that it exists only as a result of its own self-alienation.... -The way in which consciousness is, and in which something is for it, is *knowing. *Knowing is its sole act. Something therefore comes to be for consciousness insofar as the latter *knows *this *something. *Knowing is its sole objective relation. +The way in which consciousness is, and in which something is for it, is *knowing.* Knowing is its sole act. Something therefore comes to be for consciousness insofar as the latter *knows* this *something.* Knowing is its sole objective relation. -It ,consciousness, then, knows the nullity of the object (i.e., knows the non-existence of the distinction between the object and itself, the non-existence of the object for it) because it knows the object as its *self-alienation; *that is, it knows itself – knows knowing as object – because the object is only the *semblance* of an object, a piece of mystification, which in its essence, however, is nothing else but knowing itself, which has confronted itself with itself and hence has confronted itself with a *nullity* – a something which has *no* objectivity outside the knowing. Or: knowing knows that in relating itself to an object it is only *outside *itself – that it only externalises itself; that *it itself* only *appears *to itself as an object – or that that which appears to it as an object is only itself. +It ,consciousness, then, knows the nullity of the object (i.e., knows the non-existence of the distinction between the object and itself, the non-existence of the object for it) because it knows the object as its *self-alienation;* that is, it knows itself – knows knowing as object – because the object is only the *semblance* of an object, a piece of mystification, which in its essence, however, is nothing else but knowing itself, which has confronted itself with itself and hence has confronted itself with a *nullity* – a something which has *no* objectivity outside the knowing. Or: knowing knows that in relating itself to an object it is only *outside* itself – that it only externalises itself; that *it itself* only *appears* to itself as an object – or that that which appears to it as an object is only itself. -On the other hand, says Hegel, there is here at the same time this other moment, that consciousness has just as much annulled and reabsorbed this externalisation and objectivity, being thus *at home *in its *other-being as such.* +On the other hand, says Hegel, there is here at the same time this other moment, that consciousness has just as much annulled and reabsorbed this externalisation and objectivity, being thus *at home* in its *other-being as such.* In this discussion all the illusions of speculation are brought together. <!-- class: fst --> -*First of all*: consciousness, self-consciousness, is *at home* in *its other-being as such. *It is therefore – or if we here abstract from the Hegelian abstraction and put the self-consciousness of man instead of self-consciousness – it is *at home *in its *other being* *as such.* This implies, for one thing, that consciousness (knowing as knowing, thinking as thinking) pretends to be directly the *other *of itself – to be the world of sense, the real world, life – thought surpassing itself in thought (Feuerbach).[^hegelootnote.htm#fn51] This aspect is contained herein, inasmuch as consciousness as mere consciousness takes offence not at estranged objectivity, but at *objectivity as such.* +*First of all*: consciousness, self-consciousness, is *at home* in *its other-being as such.* It is therefore – or if we here abstract from the Hegelian abstraction and put the self-consciousness of man instead of self-consciousness – it is *at home* in its *other being* *as such.* This implies, for one thing, that consciousness (knowing as knowing, thinking as thinking) pretends to be directly the *other* of itself – to be the world of sense, the real world, life – thought surpassing itself in thought (Feuerbach).[^hegelootnote.htm#fn51] This aspect is contained herein, inasmuch as consciousness as mere consciousness takes offence not at estranged objectivity, but at *objectivity as such.* <!-- class: fst --> -Secondly, this implies that self-conscious man, insofar as he has recognised and superseded the spiritual world (or his world’s spiritual, general mode of being) as self-alienation, nevertheless again confirms it in this alienated shape and passes it off as his true mode of being – re-establishes it, and pretends to be *at home in his other-being as such. *Thus, for instance, after superseding religion, after recognising religion to be a product of self-alienation he yet finds confirmation of himself in *religion as religion. *Here *is* the root of Hegel’s *false* positivism, or of his merely *apparent* criticism: this is what Feuerbach designated as [the positing, negating and re-establishing of religion or theology](#TODO;../../../../../reference/archive/feuerbach/works/future/future1.htm#21b) – but it has to be expressed in more general terms. Thus reason is at home in unreason as unreason. The man who has recognised that he is leading an alienated life in law, politics, etc., is leading his true human life in this alienated life as such. Self-affirmation, self-confirmation *in contradiction* with itself – in contradiction both with the knowledge of and with the essential being of the object – is thus true *knowledge* and *life.* +Secondly, this implies that self-conscious man, insofar as he has recognised and superseded the spiritual world (or his world’s spiritual, general mode of being) as self-alienation, nevertheless again confirms it in this alienated shape and passes it off as his true mode of being – re-establishes it, and pretends to be *at home in his other-being as such.* Thus, for instance, after superseding religion, after recognising religion to be a product of self-alienation he yet finds confirmation of himself in *religion as religion.* Here *is* the root of Hegel’s *false* positivism, or of his merely *apparent* criticism: this is what Feuerbach designated as [the positing, negating and re-establishing of religion or theology](#TODO;../../../../../reference/archive/feuerbach/works/future/future1.htm#21b) – but it has to be expressed in more general terms. Thus reason is at home in unreason as unreason. The man who has recognised that he is leading an alienated life in law, politics, etc., is leading his true human life in this alienated life as such. Self-affirmation, self-confirmation *in contradiction* with itself – in contradiction both with the knowledge of and with the essential being of the object – is thus true *knowledge* and *life.* -There can therefore no longer be any question about an act of accommodation on Hegel’s part *vis-à-vis *religion, the state, etc., since this lie is the lie of his principle. +There can therefore no longer be any question about an act of accommodation on Hegel’s part *vis-à-vis* religion, the state, etc., since this lie is the lie of his principle. -*||XXIX|* If I *know* religion as *alienated *human self-consciousness, then what I know in it as religion is not my self-consciousness, but my alienated self-consciousness confirmed in it. I therefore know my self-consciousness that belongs to itself, to its very nature, confirmed not in *religion* but rather in *annihilated* and *superseded* religion. +*||XXIX|* If I *know* religion as *alienated* human self-consciousness, then what I know in it as religion is not my self-consciousness, but my alienated self-consciousness confirmed in it. I therefore know my self-consciousness that belongs to itself, to its very nature, confirmed not in *religion* but rather in *annihilated* and *superseded* religion. In Hegel, therefore, the negation of the negation is not the confirmation of the true essence, effected precisely through negation of the pseudo-essence. With him the negation of the negation is the confirmation of the pseudo-essence, or of the self-estranged essence in its denial; or it is the denial of this pseudo-essence as an objective being dwelling outside man and independent of him, and its transformation into the subject. -A peculiar role, therefore, is played by the act of *superseding *in which denial and preservation, i.e., affirmation, are bound together. +A peculiar role, therefore, is played by the act of *superseding* in which denial and preservation, i.e., affirmation, are bound together. -Thus, for example, in Hegel’s philosophy of law, *civil law* superseded equals *morality*, morality superseded equals the *family, *the family superseded equals *civil society, *civil society superseded equals the *state, *the state superseded equals *world history. *In the *actual world* civil law, morality, the family, civil society, the state, etc., remain in existence, only they have become *moments* – states of the existence and being of man – which have no validity in isolation, but dissolve and engender one another, etc. They have become *moments of motion.* +Thus, for example, in Hegel’s philosophy of law, *civil law* superseded equals *morality*, morality superseded equals the *family,* the family superseded equals *civil society,* civil society superseded equals the *state,* the state superseded equals *world history.* In the *actual world* civil law, morality, the family, civil society, the state, etc., remain in existence, only they have become *moments* – states of the existence and being of man – which have no validity in isolation, but dissolve and engender one another, etc. They have become *moments of motion.* -In their actual existence this *mobile* nature of theirs is hidden. It appears and is made manifest only in thought, in philosophy. Hence my true religious existence is my existence in the *philosophy of religion; *my true political existence is my existence in the *philosophy of law; *my true natural existence, existence in the *philosophy of nature; *my true artistic existence, existence in the *philosophy of art*; my true *human* existence, my *existence in philosophy. *Likewise the true existence of religion, the state, nature, art, is the *philosophy *of religion, of nature, of the state and of art. If, however, the philosophy of religion, etc., is for me the sole true existence of religion then, too, it is only as a *philosopher of religion *that I am truly religious, and so I deny *real* religious sentiment and the really *religious *man. But at the same time I *assert *them, in part within my own existence or within the alien existence which I oppose to them – for this *is *only their *philosophic *expression – and in part I assert them in their distinct original shape, since for me they represent merely the *apparent* other-being, allegories, forms of their own true existence (i.e., of my *philosophical* existence) hidden under sensuous disguises. +In their actual existence this *mobile* nature of theirs is hidden. It appears and is made manifest only in thought, in philosophy. Hence my true religious existence is my existence in the *philosophy of religion;* my true political existence is my existence in the *philosophy of law;* my true natural existence, existence in the *philosophy of nature;* my true artistic existence, existence in the *philosophy of art*; my true *human* existence, my *existence in philosophy.* Likewise the true existence of religion, the state, nature, art, is the *philosophy* of religion, of nature, of the state and of art. If, however, the philosophy of religion, etc., is for me the sole true existence of religion then, too, it is only as a *philosopher of religion* that I am truly religious, and so I deny *real* religious sentiment and the really *religious* man. But at the same time I *assert* them, in part within my own existence or within the alien existence which I oppose to them – for this *is* only their *philosophic* expression – and in part I assert them in their distinct original shape, since for me they represent merely the *apparent* other-being, allegories, forms of their own true existence (i.e., of my *philosophical* existence) hidden under sensuous disguises. -In just the same way, *quality* superseded equals *quantity,* quantity superseded equals *measure, *measure superseded equals *essence, *essence superseded equals *appearance, *appearance superseded equals *actuality, *actuality superseded equals the *concept, *the concept superseded equals *objectivity*, objectivity superseded equals the *absolute idea, *the absolute idea superseded equals *nature*, nature superseded equals *subjective *mind, subjective mind superseded equals *ethical *objective mind, ethical mind superseded equals *art*, art superseded equals *religion*, religion superseded equals *absolute knowledge.*[^hegelootnote.htm#fn52] +In just the same way, *quality* superseded equals *quantity,* quantity superseded equals *measure,* measure superseded equals *essence,* essence superseded equals *appearance,* appearance superseded equals *actuality,* actuality superseded equals the *concept,* the concept superseded equals *objectivity*, objectivity superseded equals the *absolute idea,* the absolute idea superseded equals *nature*, nature superseded equals *subjective* mind, subjective mind superseded equals *ethical* objective mind, ethical mind superseded equals *art*, art superseded equals *religion*, religion superseded equals *absolute knowledge.*[^hegelootnote.htm#fn52] -On the one hand, this act of superseding is a transcending of a conceptual entity; thus, private property *as a concept *is transcended in the *concept *of morality. And because thought imagines itself to be directly the other of itself, to be *sensuous reality* – and therefore takes its own action for *sensuous, real *action – this superseding in thought, which leaves its object in existence in the real world, believes that it has really overcome it. On the other hand, because the object has now become for it a moment of thought, thought takes it in its reality too to be self-confirmation of itself – of self-consciousness, of abstraction. +On the one hand, this act of superseding is a transcending of a conceptual entity; thus, private property *as a concept* is transcended in the *concept* of morality. And because thought imagines itself to be directly the other of itself, to be *sensuous reality* – and therefore takes its own action for *sensuous, real* action – this superseding in thought, which leaves its object in existence in the real world, believes that it has really overcome it. On the other hand, because the object has now become for it a moment of thought, thought takes it in its reality too to be self-confirmation of itself – of self-consciousness, of abstraction. -*||XXX|* From the one point of view the entity which Hegel *supersedes *in philosophy is therefore not *real* religion, the *real* state, or *real* nature, but religion itself already as an object of knowledge, i.e., *dogmatics; *the same with *jurisprudence, political science* and *natural science. *From the one point of view, therefore, he stands in opposition both to the *real *thing and to immediate, unphilosophic *science* or the unphilosophic *conceptions *of this thing. He therefore contradicts their conventional conceptions. <!-- context --> *[The conventional conception of theology, jurisprudence, political science, natural science, etc. - Ed.]* +*||XXX|* From the one point of view the entity which Hegel *supersedes* in philosophy is therefore not *real* religion, the *real* state, or *real* nature, but religion itself already as an object of knowledge, i.e., *dogmatics;* the same with *jurisprudence, political science* and *natural science.* From the one point of view, therefore, he stands in opposition both to the *real* thing and to immediate, unphilosophic *science* or the unphilosophic *conceptions* of this thing. He therefore contradicts their conventional conceptions. <!-- context --> *[The conventional conception of theology, jurisprudence, political science, natural science, etc. - Ed.]* On the other hand, the religious, etc., man can find in Hegel his final confirmation. -It is now time to formulate the *positive *aspects of the Hegelian dialectic within the realm of estrangement. +It is now time to formulate the *positive* aspects of the Hegelian dialectic within the realm of estrangement. <!-- class: fst --> -(a) *Supersession* as an objective movement of *retracting* the alienation *into self*. This is the insight, expressed within the estrangement, concerning the *appropriation *of the objective essence through the supersession of its estrangement; it is the estranged insight into the *real objectification *of man, into the real appropriation of his objective essence through the annihilation of the *estranged *character of the objective world, through the supersession of the objective world in its estranged mode of being. In the same way atheism, being the supersession of God, is the advent of theoretic humanism, and communism, as the supersession of private property, is the vindication of real human life as man’s possession and thus the advent of practical humanism, or atheism is humanism mediated with itself through the supersession of religion, whilst communism is humanism mediated with itself through the supersession of private property. Only through the supersession of this mediation – which is itself, however, a necessary premise – does positively self-deriving humanism, *positive *humanism, come into being. +(a) *Supersession* as an objective movement of *retracting* the alienation *into self*. This is the insight, expressed within the estrangement, concerning the *appropriation* of the objective essence through the supersession of its estrangement; it is the estranged insight into the *real objectification* of man, into the real appropriation of his objective essence through the annihilation of the *estranged* character of the objective world, through the supersession of the objective world in its estranged mode of being. In the same way atheism, being the supersession of God, is the advent of theoretic humanism, and communism, as the supersession of private property, is the vindication of real human life as man’s possession and thus the advent of practical humanism, or atheism is humanism mediated with itself through the supersession of religion, whilst communism is humanism mediated with itself through the supersession of private property. Only through the supersession of this mediation – which is itself, however, a necessary premise – does positively self-deriving humanism, *positive* humanism, come into being. But atheism and communism are no flight, no abstraction, no loss of the objective world created by man – of man’s essential powers born to the realm of objectivity; they are not a returning in poverty to unnatural, primitive simplicity. On the contrary, they are but the first real emergence, the actual realisation for man of man’s essence and of his essence as something real. -Thus, by grasping the *positive *meaning of self-referred negation (although again in estranged fashion) Hegel grasps man’s self-estrangement, the alienation of man’s essence, man’s loss of objectivity and his loss of realness as self-discovery, manifestation of his nature, objectification and realisation. <in short within the sphere of abstraction hegel conceives labour as man act></in>*self-genesis* – conceives man’s relation to himself as an alien being and the manifestation of himself as an alien being to be the emergence of *species-consciousness *and *species-life*.> +Thus, by grasping the *positive* meaning of self-referred negation (although again in estranged fashion) Hegel grasps man’s self-estrangement, the alienation of man’s essence, man’s loss of objectivity and his loss of realness as self-discovery, manifestation of his nature, objectification and realisation. <in short within the sphere of abstraction hegel conceives labour as man act></in>*self-genesis* – conceives man’s relation to himself as an alien being and the manifestation of himself as an alien being to be the emergence of *species-consciousness* and *species-life*.> <!-- class: fst --> (b) However, apart from, or rather in consequence of, the referral already described, this act appears in Hegel: <!-- class: fst --> -First as a *merely formal, *because abstract, act, because the human being itself is taken to be only an *abstract, thinking being, *conceived merely as self-consciousness. And, +First as a *merely formal,* because abstract, act, because the human being itself is taken to be only an *abstract, thinking being,* conceived merely as self-consciousness. And, <!-- class: fst --> -Secondly, because the exposition is *formal* and *abstract,* the supersession of the alienation becomes a confirmation of the alienation; or for Hegel this movement of *self-genesis* and *self-objectification* in the form of *self-alienation and self-estrangement *is the *absolute, *and hence final, *expression of human life* – of life with itself as its aim, of life at peace with itself, and in unity with its essence. +Secondly, because the exposition is *formal* and *abstract,* the supersession of the alienation becomes a confirmation of the alienation; or for Hegel this movement of *self-genesis* and *self-objectification* in the form of *self-alienation and self-estrangement* is the *absolute,* and hence final, *expression of human life* – of life with itself as its aim, of life at peace with itself, and in unity with its essence. -This movement, in its abstract *||XXXI|* form as dialectic, is therefore regarded as *truly human life, *and because it is nevertheless an abstraction – an estrangement of human life – it is regarded as a *divine process, *but as the divine process of man, a process traversed by man’s abstract, pure, absolute essence that is distinct from himself. +This movement, in its abstract *||XXXI|* form as dialectic, is therefore regarded as *truly human life,* and because it is nevertheless an abstraction – an estrangement of human life – it is regarded as a *divine process,* but as the divine process of man, a process traversed by man’s abstract, pure, absolute essence that is distinct from himself. <!-- class: fst --> -*Thirdly*, this process must have a bearer, a subject. But the subject only comes into being as a result. This result – the subject knowing itself as absolute self-consciousness – is therefore *God, absolute Spirit, the self-knowing and self-manifesting idea. *Real man and real nature become mere predicates – symbols of this hidden, unreal man and of this unreal nature. Subject and predicate are therefore related to each other in absolute reversal – a *mystical subject-object* or a *subjectivity reaching beyond the object* – the *absolute subject* as a *process*, as *subject alienating *itself and returning from alienation into itself, but at the same time retracting this alienation into itself, and the subject as this process; a pure, *incessant *revolving within itself. +*Thirdly*, this process must have a bearer, a subject. But the subject only comes into being as a result. This result – the subject knowing itself as absolute self-consciousness – is therefore *God, absolute Spirit, the self-knowing and self-manifesting idea.* Real man and real nature become mere predicates – symbols of this hidden, unreal man and of this unreal nature. Subject and predicate are therefore related to each other in absolute reversal – a *mystical subject-object* or a *subjectivity reaching beyond the object* – the *absolute subject* as a *process*, as *subject alienating* itself and returning from alienation into itself, but at the same time retracting this alienation into itself, and the subject as this process; a pure, *incessant* revolving within itself. <!-- class: fst --> -*First. Formal and abstract *conception of man’s act of self-creation or self-objectification. +*First. Formal and abstract* conception of man’s act of self-creation or self-objectification. -Hegel having posited man as equivalent to self-consciousness, the estranged object – the estranged essential reality of man – is nothing but *consciousness, *the thought of estrangement merely – estrangement’s *abstract *and therefore empty and unreal expression, *negation*. The supersession of the alienation is therefore likewise nothing but an abstract, empty supersession of that empty abstraction – the *negation of the negation. *The rich, living, sensuous, concrete activity of self-objectification is therefore reduced to its mere abstraction, *absolute negativity – *an abstraction which is again fixed as such and considered as an independent activity – as sheer activity. Because this so-called negativity is nothing but the *abstract, empty *form of that real living act, its content can in consequence be merely a *formal* content produced by abstraction from all content. As a result therefore one gets general, abstract *forms of abstraction* pertaining to every content and on that account indifferent to, and, consequently, valid for, all content – the thought-forms or logical categories torn from *real* mind and from *real* nature. (We shall unfold the *logical* content of absolute negativity further on.) +Hegel having posited man as equivalent to self-consciousness, the estranged object – the estranged essential reality of man – is nothing but *consciousness,* the thought of estrangement merely – estrangement’s *abstract* and therefore empty and unreal expression, *negation*. The supersession of the alienation is therefore likewise nothing but an abstract, empty supersession of that empty abstraction – the *negation of the negation.* The rich, living, sensuous, concrete activity of self-objectification is therefore reduced to its mere abstraction, *absolute negativity –* an abstraction which is again fixed as such and considered as an independent activity – as sheer activity. Because this so-called negativity is nothing but the *abstract, empty* form of that real living act, its content can in consequence be merely a *formal* content produced by abstraction from all content. As a result therefore one gets general, abstract *forms of abstraction* pertaining to every content and on that account indifferent to, and, consequently, valid for, all content – the thought-forms or logical categories torn from *real* mind and from *real* nature. (We shall unfold the *logical* content of absolute negativity further on.) <!-- class: fst --> -| Hegel’s positive achievement here, in his speculative logic, is that the *definite concepts, *the universal *fixed thought-forms *in their independence *vis-à-vis *nature and mind are a necessary result of the general estrangement of the human being and therefore also of a human thought, and that Hegel has therefore brought these together and presented them as moments of the abstraction-process. For example, superseded being is essence, superseded essence is concept, the concept superseded is ... absolute idea. But what, then, is the absolute idea? It supersedes its own self again, if it does not want to traverse once more from the beginning the whole act of abstraction, and to satisfy itself with being a totality of abstractions or the self-comprehending abstraction. But abstraction comprehending itself as abstraction knows itself to be nothing: it must abandon itself – abandon abstraction – and so it arrives at an entity which is its exact opposite – at *nature*. Thus, the entire logic is the demonstration that abstract thought is nothing in itself; that the absolute idea is nothing for itself; that only *nature is* something. +| Hegel’s positive achievement here, in his speculative logic, is that the *definite concepts,* the universal *fixed thought-forms* in their independence *vis-à-vis* nature and mind are a necessary result of the general estrangement of the human being and therefore also of a human thought, and that Hegel has therefore brought these together and presented them as moments of the abstraction-process. For example, superseded being is essence, superseded essence is concept, the concept superseded is ... absolute idea. But what, then, is the absolute idea? It supersedes its own self again, if it does not want to traverse once more from the beginning the whole act of abstraction, and to satisfy itself with being a totality of abstractions or the self-comprehending abstraction. But abstraction comprehending itself as abstraction knows itself to be nothing: it must abandon itself – abandon abstraction – and so it arrives at an entity which is its exact opposite – at *nature*. Thus, the entire logic is the demonstration that abstract thought is nothing in itself; that the absolute idea is nothing for itself; that only *nature is* something. <!-- class: fst --> *||XXXII|* The absolute idea, the abstract idea, which <!-- class: quoteb --> -“*considered* with regard to its unity with itself is *intuiting *([Logic § 244](#TODO;../../../../../reference/archive/hegel/works/sl/slidea.htm#SL244)), and which (*loc. cit.*) “in its own absolute truth *resolves *to let the moment of its particularity or of initial characterisation and other-being, the *immediate idea, *as its reflection, *go forth* freely *from itself as nature*” (loc. cit.), +“*considered* with regard to its unity with itself is *intuiting* ([Logic § 244](#TODO;../../../../../reference/archive/hegel/works/sl/slidea.htm#SL244)), and which (*loc. cit.*) “in its own absolute truth *resolves* to let the moment of its particularity or of initial characterisation and other-being, the *immediate idea,* as its reflection, *go forth* freely *from itself as nature*” (loc. cit.), <!-- class: fst --> -this whole idea which behaves in such a strange and bizarre way, and which has given the Hegelians such terrible headaches, is from beginning to end nothing else but *abstraction *(i.e., the abstract thinker), which, made wise by experience and enlightened concerning its truth, resolves under various (false and themselves still abstract) conditions to *abandon itself *and to replace its self-absorption, nothingness, generality and indeterminateness by its other-being, the particular, and the determinate; resolves to let *nature,* which it held hidden in itself only as an abstraction, as a thought-entity, *go forth freely from itself*; that is to say, this idea resolves to forsake abstraction and to have a look at nature *free* of abstraction. The abstract idea, which without mediation becomes *intuiting*, is indeed nothing else but abstract thinking that gives itself up and resolves on *intuition. *This entire transition from logic to natural philosophy is nothing else but the transition – so difficult to effect for the abstract thinker, who therefore describes it in such an adventurous way – from *abstracting* to *intuiting. *The *mystical *feeling which drives the philosopher forward from abstract thinking to intuiting is *boredom* – the longing for content. +this whole idea which behaves in such a strange and bizarre way, and which has given the Hegelians such terrible headaches, is from beginning to end nothing else but *abstraction* (i.e., the abstract thinker), which, made wise by experience and enlightened concerning its truth, resolves under various (false and themselves still abstract) conditions to *abandon itself* and to replace its self-absorption, nothingness, generality and indeterminateness by its other-being, the particular, and the determinate; resolves to let *nature,* which it held hidden in itself only as an abstraction, as a thought-entity, *go forth freely from itself*; that is to say, this idea resolves to forsake abstraction and to have a look at nature *free* of abstraction. The abstract idea, which without mediation becomes *intuiting*, is indeed nothing else but abstract thinking that gives itself up and resolves on *intuition.* This entire transition from logic to natural philosophy is nothing else but the transition – so difficult to effect for the abstract thinker, who therefore describes it in such an adventurous way – from *abstracting* to *intuiting.* The *mystical* feeling which drives the philosopher forward from abstract thinking to intuiting is *boredom* – the longing for content. -(The man estranged from himself is also the thinker estranged from his *essence* – that is, from the natural and human essence. His thoughts are therefore fixed mental forms dwelling outside nature and man. Hegel has locked up all these fixed mental forms together in his logic, interpreting each of them first as negation – that is, as an *alienation* of *human *thought – and then as negation of the negation – that is, as a superseding of this alienation, as a *real* expression of human thought. But as this still takes place within the confines of the estrangement, this negation of the negation is in part the restoring of these fixed forms in their estrangement; in part a stopping at the last act – the act of self-reference in alienation – as the true mode of being of these fixed mental forms; * – +(The man estranged from himself is also the thinker estranged from his *essence* – that is, from the natural and human essence. His thoughts are therefore fixed mental forms dwelling outside nature and man. Hegel has locked up all these fixed mental forms together in his logic, interpreting each of them first as negation – that is, as an *alienation* of *human* thought – and then as negation of the negation – that is, as a superseding of this alienation, as a *real* expression of human thought. But as this still takes place within the confines of the estrangement, this negation of the negation is in part the restoring of these fixed forms in their estrangement; in part a stopping at the last act – the act of self-reference in alienation – as the true mode of being of these fixed mental forms; * – <!-- class: quoteb --> -[* (This means that what Hegel does is to put in place of these fixed abstractions the act of abstraction which revolves in its own circle. We must therefore give him the credit for having indicated the source of all these inappropriate concepts which originally appertained to particular philosophers; for having brought them together; and for having created the entire compass of abstraction as the object of criticism, instead of some specific abstraction.) (Why Hegel separates thought from the *subject *we shall see later; at this stage it is already clear, however, that when man is not, his characteristic expression cannot be human either, and so neither could thought be grasped as an expression of man as a human and natural subject endowed with eyes, ears, etc., and living in society, in the world, and in nature.) – Note by Marx] +[* (This means that what Hegel does is to put in place of these fixed abstractions the act of abstraction which revolves in its own circle. We must therefore give him the credit for having indicated the source of all these inappropriate concepts which originally appertained to particular philosophers; for having brought them together; and for having created the entire compass of abstraction as the object of criticism, instead of some specific abstraction.) (Why Hegel separates thought from the *subject* we shall see later; at this stage it is already clear, however, that when man is not, his characteristic expression cannot be human either, and so neither could thought be grasped as an expression of man as a human and natural subject endowed with eyes, ears, etc., and living in society, in the world, and in nature.) – Note by Marx] <!-- class: fst --> -– and in part, to the extent that this abstraction apprehends itself and experiences an infinite weariness with itself, there makes its appearance in Hegel, in the form of the resolution to recognise *nature *as the essential being and to go over to intuition, the abandonment of abstract thought – the abandonment of thought revolving solely within the orbit of thought, of thought *sans* eyes, *sans* teeth, *sans* ears, *sans* everything.) +– and in part, to the extent that this abstraction apprehends itself and experiences an infinite weariness with itself, there makes its appearance in Hegel, in the form of the resolution to recognise *nature* as the essential being and to go over to intuition, the abandonment of abstract thought – the abandonment of thought revolving solely within the orbit of thought, of thought *sans* eyes, *sans* teeth, *sans* ears, *sans* everything.) <!-- class: fst --> -*||XXXIII|* But *nature *too, taken abstractly, for itself – nature fixed in isolation from man – is *nothing* for man. It goes without saying that the abstract thinker who has committed himself to intuiting, intuits nature abstractly. Just as nature lay enclosed in the thinker in the form of the absolute idea, in the form of a thought-entity – in a shape which was obscure and enigmatic even to him – so by letting it emerge from himself he has really let emerge only this *abstract nature, *only nature as a *thought-entity* – but now with the significance that it is the other-being of thought, that it is real, intuited nature – nature distinguished from abstract thought. Or, to talk in human language, the abstract thinker learns in his intuition of nature that the entities which he thought to create from nothing, from pure abstraction – the entities he believed he was producing in the divine dialectic as pure products of the labour of thought, for ever shuttling back and forth in itself and never looking outward into reality – are nothing else but *abstractions* from *characteristics of nature. *To him, therefore, the whole of nature merely repeats the logical abstractions in a sensuous, external form. He once more* resolves *nature into these abstractions. Thus, his intuition of nature is only the act of confirming his abstraction from the intuition of nature [<strike>Let us consider for a moment Hegel’s characteristics of nature and the transition from nature to the mind. Nature has resulted as the idea in the form of the other-being. Since the id</strike> ...] – is only the conscious repetition by him of the process of creating his abstraction. Thus, for example, time equals negativity referred to itself (Hegel, *Encyclopädie der philosophischen* *Wissenschaften im Grundrisse.* p. 238). To the superseded becoming as being there corresponds, in natural form, superseded movement as matter. Light is *reflection-in-itself*, the *natural *form. Body as *moon* and *comet *is the *natural *form of the *antithesis *which according to logic is on the one side the *positive resting on itself *and on the other side the *negative *resting on itself. The earth is the *natural *form of the logical *ground, *as the negative unity of the antithesis, etc. +*||XXXIII|* But *nature* too, taken abstractly, for itself – nature fixed in isolation from man – is *nothing* for man. It goes without saying that the abstract thinker who has committed himself to intuiting, intuits nature abstractly. Just as nature lay enclosed in the thinker in the form of the absolute idea, in the form of a thought-entity – in a shape which was obscure and enigmatic even to him – so by letting it emerge from himself he has really let emerge only this *abstract nature,* only nature as a *thought-entity* – but now with the significance that it is the other-being of thought, that it is real, intuited nature – nature distinguished from abstract thought. Or, to talk in human language, the abstract thinker learns in his intuition of nature that the entities which he thought to create from nothing, from pure abstraction – the entities he believed he was producing in the divine dialectic as pure products of the labour of thought, for ever shuttling back and forth in itself and never looking outward into reality – are nothing else but *abstractions* from *characteristics of nature.* To him, therefore, the whole of nature merely repeats the logical abstractions in a sensuous, external form. He once more* resolves *nature into these abstractions. Thus, his intuition of nature is only the act of confirming his abstraction from the intuition of nature [<strike>Let us consider for a moment Hegel’s characteristics of nature and the transition from nature to the mind. Nature has resulted as the idea in the form of the other-being. Since the id</strike> ...] – is only the conscious repetition by him of the process of creating his abstraction. Thus, for example, time equals negativity referred to itself (Hegel,* Encyclopädie der philosophischen* *Wissenschaften im Grundrisse.* p. 238). To the superseded becoming as being there corresponds, in natural form, superseded movement as matter. Light is *reflection-in-itself*, the *natural* form. Body as *moon* and *comet* is the *natural* form of the *antithesis* which according to logic is on the one side the *positive resting on itself* and on the other side the *negative* resting on itself. The earth is the *natural* form of the logical *ground,* as the negative unity of the antithesis, etc. -*Nature as nature* – that is to say, insofar as it is still sensuously distinguished from that secret sense hidden within it – nature isolated, distinguished from these abstractions is *nothing* – a *nothing proving itself to be nothing* – is *devoid of sense, *or has only the sense of being an externality which has to be annulled. +*Nature as nature* – that is to say, insofar as it is still sensuously distinguished from that secret sense hidden within it – nature isolated, distinguished from these abstractions is *nothing* – a *nothing proving itself to be nothing* – is *devoid of sense,* or has only the sense of being an externality which has to be annulled. <!-- class: quoteb --> “In the finite-*teleological* position is to be found the correct premise that nature does not contain within itself the absolute purpose.” [§245]. @@ -271,15 +271,15 @@ this whole idea which behaves in such a strange and bizarre way, and which has g Its purpose is the confirmation of abstraction. <!-- class: quoteb --> -“Nature has shown itself to be the idea in the *form of other-being. *Since the *idea *is in this form the negative of itself or *external to itself, *nature is not just relatively external *vis-à-vis *this idea, but *externality* constitutes the form in which it exists as nature.” [§ 247]. +“Nature has shown itself to be the idea in the *form of other-being.* Since the *idea* is in this form the negative of itself or *external to itself,* nature is not just relatively external *vis-à-vis* this idea, but *externality* constitutes the form in which it exists as nature.” [§ 247]. -*Externality *here is not to be understood as the *world of sense* which *manifests itself* and is accessible to the light, to the man endowed with senses. It is to be taken here in the sense of alienation, of a mistake, a defect, which ought not to be. For what is true is still the idea. Nature is only the *form* of the idea’s *other-being. *And since abstract thought is the *essence, *that which is external to it is by its essence something merely *external. *The abstract thinker recognises at the same time that *sensuousness – externality* in contrast to thought shuttling back and forth *within itself* – is the essence of nature. But he expresses this contrast in such a way as to make this *externality of nature*, its *contrast* to thought, its *defect, *so that inasmuch as it is distinguished from abstraction, nature is something defective. +*Externality* here is not to be understood as the *world of sense* which *manifests itself* and is accessible to the light, to the man endowed with senses. It is to be taken here in the sense of alienation, of a mistake, a defect, which ought not to be. For what is true is still the idea. Nature is only the *form* of the idea’s *other-being.* And since abstract thought is the *essence,* that which is external to it is by its essence something merely *external.* The abstract thinker recognises at the same time that *sensuousness – externality* in contrast to thought shuttling back and forth *within itself* – is the essence of nature. But he expresses this contrast in such a way as to make this *externality of nature*, its *contrast* to thought, its *defect,* so that inasmuch as it is distinguished from abstraction, nature is something defective. *||XXXIV|* An entity which is defective not merely for me or in my eyes but in itself – intrinsically – has something outside itself which it lacks. That is, its essence is different from it itself. Nature has therefore to supersede itself for the abstract thinker, for it is already posited by him as a potentially *superseded* being. <!-- class: quoteb --> -*“For us, *mind has *nature *for its *premise, *being nature’s *truth* and for that reason its *absolute prius. *In this truth nature *has vanished, *and mind has resulted as the idea arrived at being-for-itself, the *object *of which, as well as the *subject, *is the *concept. *This identity is *absolute* *negativity, *for whereas in nature the concept has its perfect external objectivity, this its alienation has been superseded, and in this alienation the concept has become identical with itself. But it is this identity therefore, only in being a return out of nature.” [§ 381]. +*“For us, *mind has* nature *for its* premise, *being nature’s* truth* and for that reason its *absolute prius.* In this truth nature *has vanished,* and mind has resulted as the idea arrived at being-for-itself, the *object* of which, as well as the *subject,* is the *concept.* This identity is *absolute* *negativity,* for whereas in nature the concept has its perfect external objectivity, this its alienation has been superseded, and in this alienation the concept has become identical with itself. But it is this identity therefore, only in being a return out of nature.” [§ 381]. <!-- class: quoteb --> -“As the *abstract* idea, *revelation *is unmediated transition to, the *coming-to-be *of, nature; as the revelation of the mind, which is free, it is the *positing *of nature as the *mind’s *world – a positing which, being reflection, is at the same time, a *presupposing *of the world as independently existing nature. Revelation in conception is the creation of nature as the mind’s being, in which the mind procures the *affirmation* and the *truth *of its freedom.” *“The absolute is mind. *This is the highest definition of the absolute.” [§ 384.] *|XXXIV||* +“As the *abstract* idea, *revelation* is unmediated transition to, the *coming-to-be* of, nature; as the revelation of the mind, which is free, it is the *positing* of nature as the *mind’s* world – a positing which, being reflection, is at the same time, a *presupposing* of the world as independently existing nature. Revelation in conception is the creation of nature as the mind’s being, in which the mind procures the *affirmation* and the *truth* of its freedom.” *“The absolute is mind. *This is the highest definition of the absolute.” [§ 384.] * |XXXIV||* diff --git a/content/marx/economic-and-philosophic-manuscripts/labour.htm.md b/content/marx/economic-and-philosophic-manuscripts/labour.htm.md index 4690a0c..3a807ba 100644 --- a/content/marx/economic-and-philosophic-manuscripts/labour.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/labour.htm.md @@ -35,19 +35,19 @@ All these consequences are implied in the statement that the worker is related t The worker can create nothing without *nature,* without the *sensuous external world*. It is the material on which his labor is realized, in which it is active, from which, and by means of which it produces. -But just as nature provides labor with [the] *means of life* in the sense that labor cannot *live* without objects on which to operate, on the other hand, it also provides the *means of life* in the more restricted sense, i.e., the means for the physical subsistence of the *worker *himself. +But just as nature provides labor with [the] *means of life* in the sense that labor cannot *live* without objects on which to operate, on the other hand, it also provides the *means of life* in the more restricted sense, i.e., the means for the physical subsistence of the *worker* himself. Thus the more the worker by his labor *appropriates* the external world, sensuous nature, the more he deprives himself of the *means of life* in two respects: first, in that the sensuous external world more and more ceases to be an object belonging to his labor – to be his labor’s *means of life*; and, second, in that it more and more ceases to be a *means of life* in the immediate sense, means for the physical subsistence of the worker. -In both respects, therefore, the worker becomes a servant of his object, first, in that he receives an *object of labor*, i.e., in that he receives *work*, and, secondly, in that he receives *means of subsistence*. This enables him to exist, first as a worker; and second, as a *physical subject*. The height of this servitude is that it is only as a *worker *that he can maintain himself as a *physical subject* and that it is only as a *physical subject* that he is a worker. +In both respects, therefore, the worker becomes a servant of his object, first, in that he receives an *object of labor*, i.e., in that he receives *work*, and, secondly, in that he receives *means of subsistence*. This enables him to exist, first as a worker; and second, as a *physical subject*. The height of this servitude is that it is only as a *worker* that he can maintain himself as a *physical subject* and that it is only as a *physical subject* that he is a worker. (According to the economic laws the estrangement of the worker in his object is expressed thus: the more the worker produces, the less he has to consume; the more values he creates, the more valueless, the more unworthy he becomes; the better formed his product, the more deformed becomes the worker; the more civilized his object, the more barbarous becomes the worker; the more powerful labor becomes, the more powerless becomes the worker; the more ingenious labor becomes, the less ingenious becomes the worker and the more he becomes nature’s slave.) -*Political economy conceals the estrangement inherent in the nature of labor by not considering the *<b>direct</b>* relationship between the *<b>worker</b> (labor) *and production*. It is true that labor produces for the rich wonderful things – but for the worker it produces privation. It produces palaces – but for the worker, hovels. It produces beauty – but for the worker, deformity. It replaces labor by machines, but it throws one section of the workers back into barbarous types of labor and it turns the other section into a machine. It produces intelligence – but for the worker, stupidity, cretinism. +*Political economy conceals the estrangement inherent in the nature of labor by not considering the* <b>direct</b>* relationship between the *<b>worker</b> (labor) *and production*. It is true that labor produces for the rich wonderful things – but for the worker it produces privation. It produces palaces – but for the worker, hovels. It produces beauty – but for the worker, deformity. It replaces labor by machines, but it throws one section of the workers back into barbarous types of labor and it turns the other section into a machine. It produces intelligence – but for the worker, stupidity, cretinism. *The direct relationship of labor to its products is the relationship of the worker to the objects of his production*. The relationship of the man of means to the objects of production and to production itself is only a *consequence* of this first relationship – and confirms it. We shall consider this other aspect later. When we ask, then, what is the essential relationship of labor we are asking about the relationship of the *worker* to production. -Till now we have been considering the estrangement, the alienation of the worker only in one of its aspects , i.e., *the *worker’s* relationship to the products of his labor*. But the estrangement is manifested not only in the result but in the *act of production*, within the *producing activity,* itself. How could the worker come to face the product of his activity as a stranger, were it not that in the very act of production he was estranging himself from himself? The product is after all but the summary of the activity, of production. If then the product of labor is alienation, production itself must be active alienation, the alienation of activity, the activity of alienation. In the estrangement of the object of labor is merely summarized the estrangement, the alienation, in the activity of labor itself. +Till now we have been considering the estrangement, the alienation of the worker only in one of its aspects , i.e., *the* worker’s* relationship to the products of his labor*. But the estrangement is manifested not only in the result but in the *act of production*, within the *producing activity,* itself. How could the worker come to face the product of his activity as a stranger, were it not that in the very act of production he was estranging himself from himself? The product is after all but the summary of the activity, of production. If then the product of labor is alienation, production itself must be active alienation, the alienation of activity, the activity of alienation. In the estrangement of the object of labor is merely summarized the estrangement, the alienation, in the activity of labor itself. What, then, constitutes the alienation of labor? @@ -57,22 +57,22 @@ As a result, therefore, man (the worker) only feels himself freely active in his Certainly eating, drinking, procreating, etc., are also genuinely human functions. But taken abstractly, separated from the sphere of all other human activity and turned into sole and ultimate ends, they are animal functions. -We have considered the act of estranging practical human activity, labor, in two of its aspects. (1) The relation of the worker to the *product of labor *as an alien object exercising power over him*. *This relation is at the same time the relation to the sensuous external world, to the objects of nature, as an alien world inimically opposed to him. (2) The relation of labor to the *act of production *within the *labor *process. This relation is the relation of the worker to his own activity as an alien activity not belonging to him; it is activity as suffering, strength as weakness, begetting as emasculating, the worker’s *own *physical and mental energy, his personal life – for what is life but activity? – as an activity which is turned against him, independent of him and not belonging to him. Here we have *self-estrangement, *as previously we had the estrangement of the *thing.* +We have considered the act of estranging practical human activity, labor, in two of its aspects. (1) The relation of the worker to the *product of labor* as an alien object exercising power over him*. *This relation is at the same time the relation to the sensuous external world, to the objects of nature, as an alien world inimically opposed to him. (2) The relation of labor to the* act of production *within the* labor *process. This relation is the relation of the worker to his own activity as an alien activity not belonging to him; it is activity as suffering, strength as weakness, begetting as emasculating, the worker’s* own *physical and mental energy, his personal life – for what is life but activity? – as an activity which is turned against him, independent of him and not belonging to him. Here we have* self-estrangement, *as previously we had the estrangement of the* thing.* <!-- class: fst --> <!-- context --> *||XXIV|* We have still a third aspect of *estranged labor* to deduce from the two already considered. Man is a species-being [^labourootnote.htm#fn20], not only because in practice and in theory he adopts the species (his own as well as those of other things) as his object, but – and this is only another way of expressing it – also because he treats himself as the actual, living species; because he treats himself as a *universal* and therefore a free being. -The life of the species, both in man and in animals, consists physically in the fact that man (like the animal) lives on organic nature; and the more universal man (or the animal) is, the more universal is the sphere of inorganic nature on which he lives. Just as plants, animals, stones, air, light, etc., constitute theoretically a part of human consciousness, partly as objects of natural science, partly as objects of art – his spiritual inorganic nature, spiritual nourishment which he must first prepare to make palatable and digestible – so also in the realm of practice they constitute a part of human life and human activity. Physically man lives only on these products of nature, whether they appear in the form of food, heating, clothes, a dwelling, etc. The universality of man appears in practice precisely in the universality which makes all nature his *inorganic* body – both inasmuch as nature is (1) his direct means of life, and (2) the material, the object, and the instrument of his life activity. Nature is man’s *inorganic *body – nature, that is, insofar as it is not itself human body. Man *lives* on nature – means that nature is his body, with which he must remain in continuous interchange if he is not to die. That man’s physical and spiritual life is linked to nature means simply that nature is linked to itself, for man is a part of nature. +The life of the species, both in man and in animals, consists physically in the fact that man (like the animal) lives on organic nature; and the more universal man (or the animal) is, the more universal is the sphere of inorganic nature on which he lives. Just as plants, animals, stones, air, light, etc., constitute theoretically a part of human consciousness, partly as objects of natural science, partly as objects of art – his spiritual inorganic nature, spiritual nourishment which he must first prepare to make palatable and digestible – so also in the realm of practice they constitute a part of human life and human activity. Physically man lives only on these products of nature, whether they appear in the form of food, heating, clothes, a dwelling, etc. The universality of man appears in practice precisely in the universality which makes all nature his *inorganic* body – both inasmuch as nature is (1) his direct means of life, and (2) the material, the object, and the instrument of his life activity. Nature is man’s *inorganic* body – nature, that is, insofar as it is not itself human body. Man *lives* on nature – means that nature is his body, with which he must remain in continuous interchange if he is not to die. That man’s physical and spiritual life is linked to nature means simply that nature is linked to itself, for man is a part of nature. In estranging from man (1) nature, and (2) himself, his own active functions, his life activity, estranged labor estranges the *species* from man. It changes for him the *life of the species* into a means of individual life. First it estranges the life of the species and individual life, and secondly it makes individual life in its abstract form the purpose of the life of the species, likewise in its abstract and estranged form. For labor, *life activity*, *productive life* itself, appears to man in the first place merely as a means of satisfying a need – the need to maintain physical existence. Yet the productive life is the life of the species. It is life-engendering life. The whole character of a species, its species-character, is contained in the character of its life activity; and free, conscious activity is man’s species-character. Life itself appears only as a *means to life*. -The animal is immediately one with its life activity. It does not distinguish itself from it. It is *its life activity*. Man makes his life activity itself the object of his will and of his consciousness. He has conscious life activity. It is not a determination with which he directly merges. Conscious life activity distinguishes man immediately from animal life activity. It is just because of this that he is a species-being. Or it is only because he is a species-being that he is a conscious being, i.e., that his own life is an object for him. Only because of that is his activity free activity. Estranged labor reverses the relationship, so that it is just because man is a conscious being that he makes his life activity, his *essential being, *a mere means to his *existence*. +The animal is immediately one with its life activity. It does not distinguish itself from it. It is *its life activity*. Man makes his life activity itself the object of his will and of his consciousness. He has conscious life activity. It is not a determination with which he directly merges. Conscious life activity distinguishes man immediately from animal life activity. It is just because of this that he is a species-being. Or it is only because he is a species-being that he is a conscious being, i.e., that his own life is an object for him. Only because of that is his activity free activity. Estranged labor reverses the relationship, so that it is just because man is a conscious being that he makes his life activity, his *essential being,* a mere means to his *existence*. -In creating a *world of objects* by his personal activity, in his *work upon *inorganic nature, man proves himself a conscious species-being, i.e., as a being that treats the species as his own essential being, or that treats itself as a species-being. Admittedly animals also produce. They build themselves nests, dwellings, like the bees, beavers, ants, etc. But an animal only produces what it immediately needs for itself or its young. It produces one-sidedly, whilst man produces universally. It produces only under the dominion of immediate physical need, whilst man produces even when he is free from physical need and only truly produces in freedom therefrom. An animal produces only itself, whilst man reproduces the whole of nature. An animal’s product belongs immediately to its physical body, whilst man freely confronts his product. An animal forms only in accordance with the standard and the need of the species to which it belongs, whilst man knows how to produce in accordance with the standard of every species, and knows how to apply everywhere the inherent standard to the object. Man therefore also forms objects in accordance with the laws of beauty. +In creating a *world of objects* by his personal activity, in his *work upon* inorganic nature, man proves himself a conscious species-being, i.e., as a being that treats the species as his own essential being, or that treats itself as a species-being. Admittedly animals also produce. They build themselves nests, dwellings, like the bees, beavers, ants, etc. But an animal only produces what it immediately needs for itself or its young. It produces one-sidedly, whilst man produces universally. It produces only under the dominion of immediate physical need, whilst man produces even when he is free from physical need and only truly produces in freedom therefrom. An animal produces only itself, whilst man reproduces the whole of nature. An animal’s product belongs immediately to its physical body, whilst man freely confronts his product. An animal forms only in accordance with the standard and the need of the species to which it belongs, whilst man knows how to produce in accordance with the standard of every species, and knows how to apply everywhere the inherent standard to the object. Man therefore also forms objects in accordance with the laws of beauty. It is just in his work upon the objective world, therefore, that man really proves himself to be a *species-being*. This production is his active species-life. Through this production, nature appears as *his* work and his reality. The object of labor is, therefore, the *objectification of man’s species-life*: for he duplicates himself not only, as in consciousness, intellectually, but also actively, in reality, and therefore he sees himself in a world that he has created. In tearing away from man the object of his production, therefore, estranged labor tears from him his *species-life*, his real objectivity as a member of the species and transforms his advantage over animals into the disadvantage that his inorganic body, nature, is taken from him. @@ -86,7 +86,7 @@ Estranged labor turns thus: <strong>(3)</strong> *Man’s species-being,* both nature and his spiritual species-property, into a being *alien* to him, into a *means* of his *individual existence*. It estranges from man his own body, as well as external nature and his spiritual aspect, his *human* aspect. <!-- class: fst --> -<strong>(4)</strong> An immediate consequence of the fact that man is estranged from the product of his labor, from his life activity, from his species-being, is the *estrangement of man *from* man*. When man confronts himself, he confronts the *other* man. What applies to a man’s relation to his work, to the product of his labor and to himself, also holds of a man’s relation to the other man, and to the other man’s labor and object of labor. +<strong>(4)</strong> An immediate consequence of the fact that man is estranged from the product of his labor, from his life activity, from his species-being, is the *estrangement of man* from* man*. When man confronts himself, he confronts the *other* man. What applies to a man’s relation to his work, to the product of his labor and to himself, also holds of a man’s relation to the other man, and to the other man’s labor and object of labor. In fact, the proposition that man’s species-nature is estranged from him means that one man is estranged from the other, as each of them is from man’s essential nature. @@ -109,28 +109,28 @@ The *gods*? To be sure, in the earliest times the principal production (for exam The *alien* being, to whom labor and the product of labor belongs, in whose service labor is done and for whose benefit the product of labor is provided, can only be *man* himself. -If the product of labor does not belong to the worker, if it confronts him as an alien power, then this can only be because it belongs to some *other man than the worker*. If the worker’s activity is a torment to him, to another it must give *satisfaction *and pleasure. Not the gods, not nature, but only man himself can be this alien power over man. +If the product of labor does not belong to the worker, if it confronts him as an alien power, then this can only be because it belongs to some *other man than the worker*. If the worker’s activity is a torment to him, to another it must give *satisfaction* and pleasure. Not the gods, not nature, but only man himself can be this alien power over man. We must bear in mind the previous proposition that man’s relation to himself becomes for him *objective* and *actual* through his relation to the other man. Thus, if the product of his labor, his labor objectified, is for him an *alien*, *hostile*, powerful object independent of him, then his position towards it is such that someone else is master of this object, someone who is alien, hostile, powerful, and independent of him. If he treats his own activity as an unfree activity, then he treats it as an activity performed in the service, under the dominion, the coercion, and the yoke of another man. -Every self-estrangement of man, from himself and from nature, appears in the relation in which he places himself and nature to men other than and differentiated from himself. For this reason religious self-estrangement necessarily appears in the relationship of the layman to the priest, or again to a mediator, etc., since we are here dealing with the intellectual world. In the real practical world self-estrangement can only become manifest through the real practical relationship to other men. The medium through which estrangement takes place is itself *practical. *Thus through estranged labor man not only creates his relationship to the object and to the act of production as to powers <!-- context --> *[in the manuscript *Menschen* (men) instead of *Mächte* (powers). – Ed.]* that are alien and hostile to him; he also creates the relationship in which other men stand to his production and to his product, and the relationship in which he stands to these other men. Just as he creates his own production as the loss of his reality, as his punishment; his own product as a loss, as a product not belonging to him; so he creates the domination of the person who does not produce over production and over the product. Just as he estranges his own activity from himself, so he confers upon the stranger an activity which is not his own. +Every self-estrangement of man, from himself and from nature, appears in the relation in which he places himself and nature to men other than and differentiated from himself. For this reason religious self-estrangement necessarily appears in the relationship of the layman to the priest, or again to a mediator, etc., since we are here dealing with the intellectual world. In the real practical world self-estrangement can only become manifest through the real practical relationship to other men. The medium through which estrangement takes place is itself *practical.* Thus through estranged labor man not only creates his relationship to the object and to the act of production as to powers <!-- context --> *[in the manuscript *Menschen* (men) instead of *Mächte* (powers). – Ed.]* that are alien and hostile to him; he also creates the relationship in which other men stand to his production and to his product, and the relationship in which he stands to these other men. Just as he creates his own production as the loss of his reality, as his punishment; his own product as a loss, as a product not belonging to him; so he creates the domination of the person who does not produce over production and over the product. Just as he estranges his own activity from himself, so he confers upon the stranger an activity which is not his own. We have until now considered this relationship only from the standpoint of the worker and later on we shall be considering it also from the standpoint of the non-worker. Through *estranged, alienated labor*, then, the worker produces the relationship to this labor of a man alien to labor and standing outside it. The relationship of the worker to labor creates the relation to it of the capitalist (or whatever one chooses to call the master of labor). *Private property* is thus the product, the result, the necessary consequence, of *alienated labor*, of the external relation of the worker to nature and to himself. -*Private property* thus results by analysis from the concept of *alienated labor, *i.e., of *alienated man*, of estranged labor, of estranged life, of *estranged* man. +*Private property* thus results by analysis from the concept of *alienated labor,* i.e., of *alienated man*, of estranged labor, of estranged life, of *estranged* man. -True, it is as a result of the *movement of private property *that we have obtained the concept of *alienated labor* (*of alienated life*) in political economy. But on analysis of this concept it becomes clear that though private property appears to be the reason, the cause of alienated labor, it is rather its consequence, just as the gods are *originally* not the cause but the effect of man’s intellectual confusion. Later this relationship becomes reciprocal. +True, it is as a result of the *movement of private property* that we have obtained the concept of *alienated labor* (*of alienated life*) in political economy. But on analysis of this concept it becomes clear that though private property appears to be the reason, the cause of alienated labor, it is rather its consequence, just as the gods are *originally* not the cause but the effect of man’s intellectual confusion. Later this relationship becomes reciprocal. -Only at the culmination of the development of private property does this, its secret, appear again, namely, that on the one hand it is the *product *of alienated labor, and that on the other it is the *means *by which labor alienates itself*, the realization of this alienation*. +Only at the culmination of the development of private property does this, its secret, appear again, namely, that on the one hand it is the *product* of alienated labor, and that on the other it is the *means* by which labor alienates itself*, the realization of this alienation*. This exposition immediately sheds light on various hitherto unsolved conflicts. <!-- class: fst --> -<strong>(1)</strong> Political economy starts from labor as the real soul of production; yet to labor it gives nothing, and to private property everything. Confronting this contradiction, Proudhon has decided in favor of labor against private property[^labourootnote.htm#fn21]. We understand, however, that this apparent contradiction is the contradiction of *estranged labor *with itself, and that political economy has merely formulated the laws of estranged labor. +<strong>(1)</strong> Political economy starts from labor as the real soul of production; yet to labor it gives nothing, and to private property everything. Confronting this contradiction, Proudhon has decided in favor of labor against private property[^labourootnote.htm#fn21]. We understand, however, that this apparent contradiction is the contradiction of *estranged labor* with itself, and that political economy has merely formulated the laws of estranged labor. -We also understand, therefore, that *wages* and *private property *are identical. Indeed, where the product, as the object of labor, pays for labor itself, there the wage is but a necessary consequence of labor’s estrangement. Likewise, in the wage of labor, labor does not appear as an end in itself but as the servant of the wage. We shall develop this point later, and meanwhile will only draw some conclusions. <!-- context --> *||XXVI|* [^labourootnote.htm#fn22] +We also understand, therefore, that *wages* and *private property* are identical. Indeed, where the product, as the object of labor, pays for labor itself, there the wage is but a necessary consequence of labor’s estrangement. Likewise, in the wage of labor, labor does not appear as an end in itself but as the servant of the wage. We shall develop this point later, and meanwhile will only draw some conclusions. <!-- context --> *||XXVI|* [^labourootnote.htm#fn22] An enforced *increase of wages* (disregarding all other difficulties, including the fact that it would only be by force, too, that such an increase, being an anomaly, could be maintained) would therefore be nothing but better *payment for the slave*, and would not win either for the worker or for labor their human status and dignity. @@ -139,9 +139,9 @@ Indeed, even the *equality of wages*, as demanded by Proudhon, only transforms t Wages are a direct consequence of estranged labor, and estranged labor is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other. <!-- class: fst --> -<strong>(2)</strong> From the relationship of estranged labor to private property it follows further that the emancipation of society from private property, etc., from servitude, is expressed in the *political *form of the *emancipation of the workers*; not that *their* emancipation alone is at stake, but because the emancipation of the workers contains universal human emancipation – and it contains this because the whole of human servitude is involved in the relation of the worker to production, and all relations of servitude are but modifications and consequences of this relation. +<strong>(2)</strong> From the relationship of estranged labor to private property it follows further that the emancipation of society from private property, etc., from servitude, is expressed in the *political* form of the *emancipation of the workers*; not that *their* emancipation alone is at stake, but because the emancipation of the workers contains universal human emancipation – and it contains this because the whole of human servitude is involved in the relation of the worker to production, and all relations of servitude are but modifications and consequences of this relation. -Just as we have derived the concept of *private property *from the concept of *estranged, alienated labor *by *analysis*, so we can develop every *category* of political economy with the help of these two factors; and we shall find again in each category, e.g., trade, competition, capital, money only a *particular* and *developed* expression of these first elements. +Just as we have derived the concept of *private property* from the concept of *estranged, alienated labor* by *analysis*, so we can develop every *category* of political economy with the help of these two factors; and we shall find again in each category, e.g., trade, competition, capital, money only a *particular* and *developed* expression of these first elements. But before considering this phenomenon, however, let us try to solve two other problems. @@ -149,15 +149,15 @@ But before considering this phenomenon, however, let us try to solve two other p <strong>(1)</strong> To define the general *nature of private property*, as it has arisen as a result of estranged labor, in its relation to *truly human* and *social property*. <!-- class: fst --> -<strong>(2)</strong> We have accepted the *estrangement of labor*, its *alienation*, as a fact, and we have analyzed this fact. How, we now ask, does *man *come to *alienate, *to estrange, his l*abor*? How is this estrangement rooted in the nature of human development? We have already gone a long way to the solution of this problem by *transforming *the question of the *origin of private property *into the question of the relation of *alienated labor* to the course of humanity’s development. For when one speaks of *private property,* one thinks of dealing with something external to man. When one speaks of labor, one is directly dealing with man himself. This new formulation of the question already contains its solution. +<strong>(2)</strong> We have accepted the *estrangement of labor*, its *alienation*, as a fact, and we have analyzed this fact. How, we now ask, does *man* come to *alienate,* to estrange, his l*abor*? How is this estrangement rooted in the nature of human development? We have already gone a long way to the solution of this problem by *transforming* the question of the *origin of private property* into the question of the relation of *alienated labor* to the course of humanity’s development. For when one speaks of *private property,* one thinks of dealing with something external to man. When one speaks of labor, one is directly dealing with man himself. This new formulation of the question already contains its solution. As to <strong>(1)</strong>: *The general nature of private property and its relation to truly human property*. -Alienated labor has resolved itself for us into two components which depend on one another, or which are but different expressions of one and the same relationship. *Appropriation* appears as *estrangement*, as *alienation*; and *alienation *appears as *appropriation*, *estrangement* as truly *becoming a citizen*.[^labourootnote.htm#fn23] +Alienated labor has resolved itself for us into two components which depend on one another, or which are but different expressions of one and the same relationship. *Appropriation* appears as *estrangement*, as *alienation*; and *alienation* appears as *appropriation*, *estrangement* as truly *becoming a citizen*.[^labourootnote.htm#fn23] We have considered the one side – *alienated* labor in relation to the *worker* himself, i.e., the* relation of alienated labor to itself*. The product, the necessary outcome of this relationship, as we have seen, is the *property relation of the non-worker to the worker and to labor. Private property,* as the material, summary expression of alienated labor, embraces both relations – the *relation of the worker to work and to the product of his labor and to the non-worker*, and the relation of the *non-worker to the worker and to the product of his labor*. -Having seen that in relation to the worker who *appropriates* nature by means of his labor, this appropriation appears as estrangement, his own spontaneous activity as activity for another and as activity of another, vitality as a sacrifice of life, production of the object as loss of the object to an alien power, to an *alien* person – we shall now consider the relation to the worker, to labor and its object of this person who is *alien *to labor and the worker. +Having seen that in relation to the worker who *appropriates* nature by means of his labor, this appropriation appears as estrangement, his own spontaneous activity as activity for another and as activity of another, vitality as a sacrifice of life, production of the object as loss of the object to an alien power, to an *alien* person – we shall now consider the relation to the worker, to labor and its object of this person who is *alien* to labor and the worker. First it has to be noted that everything which appears in the worker as an *activity of alienation*, *of estrangement*, appears in the non-worker as a *state of alienation*, *of estrangement.* diff --git a/content/marx/economic-and-philosophic-manuscripts/needs.htm.md b/content/marx/economic-and-philosophic-manuscripts/needs.htm.md index edf6ea3..925513c 100644 --- a/content/marx/economic-and-philosophic-manuscripts/needs.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/needs.htm.md @@ -15,13 +15,13 @@ Division of Labour Under the Rule of Private Property <!-- class: fst --> -*||XIV|* [^needsootnote.htm#fn35] <span class="term">(7)</span> We have seen what significance, given socialism, the *wealth *of human needs acquires, and what significance, therefore, both a *new mode of production *and a new *object *of production obtain: a new manifestation of the forces of human nature and a new enrichment of *human* nature. Under private property their significance is reversed: every person speculates on creating a *new *need in another, so as to drive him to fresh sacrifice, to place him in a new dependence and to seduce him into a new mode of *enjoyment *and therefore economic ruin. Each tries to establish over the other an alien power, so as thereby to find satisfaction of his own selfish need. The increase in the quantity of objects is therefore accompanied by an extension of the realm of the alien powers to which man is subjected, and every new product represents a new *potentiality* of mutual swindling and mutual plundering. Man becomes ever poorer as man, his need for money becomes ever greater if he wants to master the hostile power. The power of his money declines in inverse proportion to the increase in the volume of production: that is, his neediness grows as the *power *of money increases. +*||XIV|* [^needsootnote.htm#fn35] <span class="term">(7)</span> We have seen what significance, given socialism, the *wealth* of human needs acquires, and what significance, therefore, both a *new mode of production* and a new *object* of production obtain: a new manifestation of the forces of human nature and a new enrichment of *human* nature. Under private property their significance is reversed: every person speculates on creating a *new* need in another, so as to drive him to fresh sacrifice, to place him in a new dependence and to seduce him into a new mode of *enjoyment* and therefore economic ruin. Each tries to establish over the other an alien power, so as thereby to find satisfaction of his own selfish need. The increase in the quantity of objects is therefore accompanied by an extension of the realm of the alien powers to which man is subjected, and every new product represents a new *potentiality* of mutual swindling and mutual plundering. Man becomes ever poorer as man, his need for money becomes ever greater if he wants to master the hostile power. The power of his money declines in inverse proportion to the increase in the volume of production: that is, his neediness grows as the *power* of money increases. -The need for money is therefore the true need produced by the economic system, and it is the only need which the latter produces. The *quantity *of money becomes to an ever greater degree its sole *effective *quality. Just as it reduces everything to its abstract form, so it reduces itself in the course of its own movement to *quantitative* being. *Excess* and *intemperance *come to be its true norm. +The need for money is therefore the true need produced by the economic system, and it is the only need which the latter produces. The *quantity* of money becomes to an ever greater degree its sole *effective* quality. Just as it reduces everything to its abstract form, so it reduces itself in the course of its own movement to *quantitative* being. *Excess* and *intemperance* come to be its true norm. -Subjectively, this appears partly in the fact that the extension of products and needs becomes a *contriving *and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites. Private property does not know how to change crude need into human need. Its *idealism is fantasy, caprice* and *whim*; and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favour for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds, out of the pockets of his dearly beloved neighbours in Christ. He puts himself at the service of the other’s most depraved fancies, plays the pimp between him and his need, excites in him morbid appetites, lies in wait for each of his weaknesses – all so that he can then demand the cash for this service of love. (Every product is a bait with which to seduce away the other’s very being, his money; every real and possible need is a weakness which will lead the fly to the glue-pot. General exploitation of communal human nature, just as every imperfection in man, is a bond with heaven – an avenue giving the priest access to his heart; every need is an opportunity to approach one’s neighbour under the guise of the utmost amiability and to say to him: Dear friend, I give you what you need, but you know the *conditio sine qua non*; you know the ink in which you have to sign yourself over to me; in providing for your pleasure, I fleece you.) +Subjectively, this appears partly in the fact that the extension of products and needs becomes a *contriving* and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites. Private property does not know how to change crude need into human need. Its *idealism is fantasy, caprice* and *whim*; and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favour for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds, out of the pockets of his dearly beloved neighbours in Christ. He puts himself at the service of the other’s most depraved fancies, plays the pimp between him and his need, excites in him morbid appetites, lies in wait for each of his weaknesses – all so that he can then demand the cash for this service of love. (Every product is a bait with which to seduce away the other’s very being, his money; every real and possible need is a weakness which will lead the fly to the glue-pot. General exploitation of communal human nature, just as every imperfection in man, is a bond with heaven – an avenue giving the priest access to his heart; every need is an opportunity to approach one’s neighbour under the guise of the utmost amiability and to say to him: Dear friend, I give you what you need, but you know the *conditio sine qua non*; you know the ink in which you have to sign yourself over to me; in providing for your pleasure, I fleece you.) -This estrangement manifests itself in part in that the sophistication of needs and of the means (of their satisfaction) on the one side produces a bestial barbarisation, a complete, crude, abstract simplicity of need, on the other; or rather in that it merely reproduces itself in its opposite. Even the need for fresh air ceases to be a need for the worker. Man returns to a cave dwelling, which is now, however, contaminated with the pestilential breath of civilisation, and which he continues to occupy only *precariously, *it being for him an alien habitation which can be withdrawn from him any day – a place from which, if he does *||XV|* not pay, he can be thrown out any day. For this mortuary he has to *pay*. A dwelling in the light, which Prometheus in Aeschylus designated as one of the greatest boons, by means of which he made the savage into a human being, ceases to exist for the worker. Light, air, etc. – the simplest animal cleanliness – ceases to be a need for man. Filth, this stagnation and putrefaction of man – the *sewage *of civilisation (speaking quite literally) – comes to be the *element of life * – for him. Utter, unnatural depravation, putrefied nature, comes to be *his life-element. *None of his senses exist any longer, and (each has ceased to function) not only in its human fashion, but in an inhuman fashion, so that it does not exist even in an animal fashion. The crudest *methods (and instruments)* of human labour are coming back: the *treadmill *of the Roman slaves, for instance, is the means of production, the means of existence, of many English workers. It is not only that man has no human needs – even his animal needs cease to exist. The Irishman no longer knows any need now but the need to *eat, *and indeed only the need to eat *potatoes and scabby potatoes *at that, the worst kind of potatoes. But in each of their industrial towns England and France have already a little Ireland. The savage and the animal have at least the need to hunt, to roam, etc. – the need of companionship. The simplification of the machine, of labour is used to make a worker out of the human being still in the making, the completely immature human being, the child – whilst the worker has become a neglected child. The machine accommodates itself to the *weakness *of the human being in order to make the weak human being into a machine. +This estrangement manifests itself in part in that the sophistication of needs and of the means (of their satisfaction) on the one side produces a bestial barbarisation, a complete, crude, abstract simplicity of need, on the other; or rather in that it merely reproduces itself in its opposite. Even the need for fresh air ceases to be a need for the worker. Man returns to a cave dwelling, which is now, however, contaminated with the pestilential breath of civilisation, and which he continues to occupy only *precariously,* it being for him an alien habitation which can be withdrawn from him any day – a place from which, if he does *||XV|* not pay, he can be thrown out any day. For this mortuary he has to *pay*. A dwelling in the light, which Prometheus in Aeschylus designated as one of the greatest boons, by means of which he made the savage into a human being, ceases to exist for the worker. Light, air, etc. – the simplest animal cleanliness – ceases to be a need for man. Filth, this stagnation and putrefaction of man – the *sewage* of civilisation (speaking quite literally) – comes to be the *element of life* – for him. Utter, unnatural depravation, putrefied nature, comes to be *his life-element.* None of his senses exist any longer, and (each has ceased to function) not only in its human fashion, but in an inhuman fashion, so that it does not exist even in an animal fashion. The crudest *methods (and instruments)* of human labour are coming back: the *treadmill* of the Roman slaves, for instance, is the means of production, the means of existence, of many English workers. It is not only that man has no human needs – even his animal needs cease to exist. The Irishman no longer knows any need now but the need to *eat,* and indeed only the need to eat *potatoes and scabby potatoes* at that, the worst kind of potatoes. But in each of their industrial towns England and France have already a little Ireland. The savage and the animal have at least the need to hunt, to roam, etc. – the need of companionship. The simplification of the machine, of labour is used to make a worker out of the human being still in the making, the completely immature human being, the child – whilst the worker has become a neglected child. The machine accommodates itself to the *weakness* of the human being in order to make the weak human being into a machine. *<how the multiplication of needs and means their satisfaction breeds absence is demonstrated by political economist in general it always empirical businessmen we are talking about when refer to economists represent scientific creed form existence as capitalist:="" follows:=""></how> @@ -31,33 +31,33 @@ This estrangement manifests itself in part in that the sophistication of needs a <!-- class: fst --> * (2) By counting the most meagre form of life (existence) as the standard, indeed, as the general standard – general because it is applicable to the mass of men. He turns the worker into an insensible being lacking all needs, just as he changes his activity into a pure abstraction from all activity. To him, therefore, every luxury of the worker seems to be reprehensible, and everything that goes beyond the most abstract need – be it in the realm of passive enjoyment, or a manifestation of activity – seems to him a luxury. Political economy, this science of wealth, is therefore simultaneously the science of renunciation, of want, of saving and it actually reaches the point where it spares man the need of either fresh air or physical exercise. This science of marvellous industry is simultaneously the science of asceticism, and its true ideal is the ascetic but extortionate miser and the ascetic but productive slave. Its moral ideal is the worker who takes part of his wages to the savings-bank, and it has even found ready-made a servile art which embodies this pet idea: it has been presented, bathed in sentimentality, on the stage. Thus political economy – despite its worldly and voluptuous appearance – is a true moral science, the most moral of all the sciences. Self-renunciation, the renunciation of life and of all human needs, is its principal thesis. The less you eat, drink and buy books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorise, sing, paint, fence, etc., the more you save – the greater becomes your treasure which neither moths nor rust will devour – your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. Everything **||XVI|** which the political economist takes from you in life and in humanity, he replaces for you in money and in wealth; and all the things which you cannot do, your money can do. It can eat and, drink, go to the dance hall and the theatre; it can travel, it can appropriate art, learning, the treasures of the past, political power – all this it can appropriate for you – it can buy all this: it is true endowment. Yet being all this, it wants to do nothing but create itself, buy itself; for everything else is after all its servant, and when I have the master I have the servant and do not need his servant. All passions and all activity must therefore be submerged in avarice. The worker may only have enough for him to want to live, and may only want to live in order to have that.>* -It is true that a controversy now arises in the field of political economy. The one side (Lauderdale, Malthus, etc.) recommends luxury and execrates thrift. The other (Say, Ricardo, etc.) recommends thrift and execrates luxury. But the former admits that it wants luxury in order to produce *labour *(i.e., absolute thrift); and the latter admits that it recommends thrift in order to produce *wealth *(i.e., luxury). The Lauderdale-Malthus school has the romantic notion that avarice alone ought not to determine the consumption of the rich, and it contradicts its own laws in advancing *extravagance *as a direct means of enrichment. Against it, therefore, the other side very earnestly and circumstantially proves that I do not increase but reduce my *possessions* by being extravagant. The Say-Ricardo school is hypocritical in not admitting that it is precisely whim and caprice which determine production. It forgets the “refined needs”, it forgets that there would be no production without consumption; it forgets that as a result of competition production can only become more extensive and luxurious. It forgets that, according to its views, a thing’s value is determined by use, and that use is determined by fashion. It wishes to see only “useful things” produced, but it forgets that production of too many useful things produces too large a *useless* population. Both sides forget that extravagance and thrift, luxury and privation, wealth and poverty are equal. +It is true that a controversy now arises in the field of political economy. The one side (Lauderdale, Malthus, etc.) recommends luxury and execrates thrift. The other (Say, Ricardo, etc.) recommends thrift and execrates luxury. But the former admits that it wants luxury in order to produce *labour* (i.e., absolute thrift); and the latter admits that it recommends thrift in order to produce *wealth* (i.e., luxury). The Lauderdale-Malthus school has the romantic notion that avarice alone ought not to determine the consumption of the rich, and it contradicts its own laws in advancing *extravagance* as a direct means of enrichment. Against it, therefore, the other side very earnestly and circumstantially proves that I do not increase but reduce my *possessions* by being extravagant. The Say-Ricardo school is hypocritical in not admitting that it is precisely whim and caprice which determine production. It forgets the “refined needs”, it forgets that there would be no production without consumption; it forgets that as a result of competition production can only become more extensive and luxurious. It forgets that, according to its views, a thing’s value is determined by use, and that use is determined by fashion. It wishes to see only “useful things” produced, but it forgets that production of too many useful things produces too large a *useless* population. Both sides forget that extravagance and thrift, luxury and privation, wealth and poverty are equal. And you must not only stint the gratification of your immediate senses, as by stinting yourself on food, etc.: you must also spare yourself all sharing of general interests, all sympathy, all trust, etc., if you want to be economical, if you do not want to be ruined by illusions. -*<you must make everything that is yours saleable i.e. useful. if i ask the political do obey economic laws extract money by offering my body for sale surrendering it to another lust factory workers in france call prostitution of their wives and daughters nth working hour which literally correct. or am not acting keeping with economy sell friend moroccans direct men form a trade conscripts etc. takes place all civilised countries. then economist replies you transgress but see what cousin ethics religion have say about it. nothing reproach whom now believe acquisition work thrift sobriety promises satisfy needs. opulence good conscience virtue how can live virtuously know anything stems from very nature estrangement each sphere applies me different opposite yardstick one specific man economist:="" me:="">*</you> *||XVII|* focuses attention on a particular field of estranged essential activity, and each stands in an estranged relation to the other. Thus M. *Michel Chevalier *reproaches Ricardo with having ignored ethics. But Ricardo is allowing political economy to speak its own language, and if it does not speak ethically, this is not Ricardo’s fault. M. Chevalier takes no account of political economy insofar as he moralises, but he really and necessarily ignores ethics insofar as he practises political economy. The relationship of political economy to ethics, if it is other than an arbitrary, contingent and therefore unfounded and unscientific relationship, if it is not being posited for the sake of *appearance* but is meant to be *essential, *can only be the relationship of the laws of political economy to ethics. If there is no such connection, or if the contrary is rather the case, can Ricardo help it? Moreover, the opposition between political economy and ethics is only an *apparent *opposition and just as much no opposition *as it is *an opposition. All that happens is that political economy expresses moral laws in *its own way.* +*<you must make everything that is yours saleable i.e. useful. if i ask the political do obey economic laws extract money by offering my body for sale surrendering it to another lust factory workers in france call prostitution of their wives and daughters nth working hour which literally correct. or am not acting keeping with economy sell friend moroccans direct men form a trade conscripts etc. takes place all civilised countries. then economist replies you transgress but see what cousin ethics religion have say about it. nothing reproach whom now believe acquisition work thrift sobriety promises satisfy needs. opulence good conscience virtue how can live virtuously know anything stems from very nature estrangement each sphere applies me different opposite yardstick one specific man economist:="" me:="">*</you> *||XVII|* focuses attention on a particular field of estranged essential activity, and each stands in an estranged relation to the other. Thus M. *Michel Chevalier* reproaches Ricardo with having ignored ethics. But Ricardo is allowing political economy to speak its own language, and if it does not speak ethically, this is not Ricardo’s fault. M. Chevalier takes no account of political economy insofar as he moralises, but he really and necessarily ignores ethics insofar as he practises political economy. The relationship of political economy to ethics, if it is other than an arbitrary, contingent and therefore unfounded and unscientific relationship, if it is not being posited for the sake of *appearance* but is meant to be *essential,* can only be the relationship of the laws of political economy to ethics. If there is no such connection, or if the contrary is rather the case, can Ricardo help it? Moreover, the opposition between political economy and ethics is only an *apparent* opposition and just as much no opposition *as it is* an opposition. All that happens is that political economy expresses moral laws in *its own way.* *<frugality as the principle of political economy is most brilliantly shown in its theory population. there are too many people. even existence men a pure luxury and if worker he will be sparing procreation. suggests public acclaim for those who prove themselves continent their sexual relations rebuke sin against such barrenness marriage .... this not ethics teaching asceticism production people appears destitution.>*</frugality> -The meaning which production has in relation to the rich is seen *revealed *in the meaning which it has for the poor. Looking upwards the manifestation is always refined, veiled, ambiguous – outward appearance; downwards, it is rough, straightforward, frank – the real thing. The worker’s *crude* need is a far greater source of gain than the *refined *need of the rich. The cellar dwellings in London bring more to those who let them than do the palaces; that is to say, with reference to the landlord they constitute *greater wealth, *and thus (to speak the language of political economy) greater *social *wealth. +The meaning which production has in relation to the rich is seen *revealed* in the meaning which it has for the poor. Looking upwards the manifestation is always refined, veiled, ambiguous – outward appearance; downwards, it is rough, straightforward, frank – the real thing. The worker’s *crude* need is a far greater source of gain than the *refined* need of the rich. The cellar dwellings in London bring more to those who let them than do the palaces; that is to say, with reference to the landlord they constitute *greater wealth,* and thus (to speak the language of political economy) greater *social* wealth. -Industry speculates on the refinement of needs, it speculates however just as much on their *crudeness, *but on their artificially produced crudeness, whose true enjoyment, therefore, is *self-stupefaction* – this *illusory *satisfaction of need this civilisation contained within the crude barbarism of need. The English gin shops are therefore the *symbolical* representations of private property. Their luxury reveals the true relation of industrial luxury and wealth to man. They are therefore rightly the only Sunday pleasures of the people which the English police treats at least mildly.*|XVII||* +Industry speculates on the refinement of needs, it speculates however just as much on their *crudeness,* but on their artificially produced crudeness, whose true enjoyment, therefore, is *self-stupefaction* – this *illusory* satisfaction of need this civilisation contained within the crude barbarism of need. The English gin shops are therefore the *symbolical* representations of private property. Their luxury reveals the true relation of industrial luxury and wealth to man. They are therefore rightly the only Sunday pleasures of the people which the English police treats at least mildly.*|XVII||* -*||XVIII|* [^needsootnote.htm#fn36] We have already seen how the political economist establishes the unity of labour and capital in a variety of ways: (1) Capital is *accumulated labour. *(2) The purpose of capital within production – partly, reproduction of capital with profit, partly, capital as raw material (material of labour), and partly, as an automatically *working instrument* (the machine is capital directly equated with labour) – is *productive labour. *(3) The worker is a capital. (4) Wages belong to costs of capital. (5) In relation to the worker, labour is the reproduction of his life-capital. (6) In relation to the capitalist, labour is an aspect of his capital’s activity. +*||XVIII|* [^needsootnote.htm#fn36] We have already seen how the political economist establishes the unity of labour and capital in a variety of ways: (1) Capital is *accumulated labour.* (2) The purpose of capital within production – partly, reproduction of capital with profit, partly, capital as raw material (material of labour), and partly, as an automatically *working instrument* (the machine is capital directly equated with labour) – is *productive labour.* (3) The worker is a capital. (4) Wages belong to costs of capital. (5) In relation to the worker, labour is the reproduction of his life-capital. (6) In relation to the capitalist, labour is an aspect of his capital’s activity. Finally, (7) the political economist postulates the original unity of capital and labour as the unity of the capitalist and the worker; this is the original state of paradise. The way in which these two aspects, *||XIX|* as two persons, confront each other is for the political economist an *accidental* event, and hence only to be explained by reference to external factors. (See, Mill.) The nations which are still dazzled by the sensuous glitter of precious metals, and are therefore still fetish-worshippers of metal money, are not yet fully developed money-nations. Contrast of France and England. -The extent to which the solution of theoretical riddles is the task of practice and effected through practice, the extent to which true practice is the condition of a real and positive theory, is shown, for example, in *fetishism. *The sensuous consciousness of the fetish-worshipper is different from that of the Greek, because his sensuous existence is different. The abstract enmity between sense and spirit is necessary so long as the human feeling for nature, the human sense of nature, and therefore also the *natural *sense of man, are not yet produced by man’s own labour. +The extent to which the solution of theoretical riddles is the task of practice and effected through practice, the extent to which true practice is the condition of a real and positive theory, is shown, for example, in *fetishism.* The sensuous consciousness of the fetish-worshipper is different from that of the Greek, because his sensuous existence is different. The abstract enmity between sense and spirit is necessary so long as the human feeling for nature, the human sense of nature, and therefore also the *natural* sense of man, are not yet produced by man’s own labour. -*Equality *is nothing but a translation of the German “*Ich* = *Ich*” [^needsootnote.htm#fn37] into the French, i.e., political form. Equality as the *basis *of communism is its political justification, and it is the same as when the German justifies it by conceiving man as *universal self-consciousness. *Naturally, the transcendence of the estrangement always proceeds from that form of the estrangement which is the dominant power: in Germany, *self-consciousness; *in France, *equality*, because it is politics; in England, real, material, *practical *need taking only itself as its standard. It is from this standpoint that Proudhon is to be criticised and appreciated. +*Equality* is nothing but a translation of the German “*Ich* = *Ich*” [^needsootnote.htm#fn37] into the French, i.e., political form. Equality as the *basis* of communism is its political justification, and it is the same as when the German justifies it by conceiving man as *universal self-consciousness.* Naturally, the transcendence of the estrangement always proceeds from that form of the estrangement which is the dominant power: in Germany, *self-consciousness;* in France, *equality*, because it is politics; in England, real, material, *practical* need taking only itself as its standard. It is from this standpoint that Proudhon is to be criticised and appreciated. -If we characterise *communism *itself because of its character as negation of the negation, as the appropriation of the human essence through the intermediary of the negation of private property – as being not yet the true, self-originating position but rather a position originating from private property (...) in old-German fashion – in the way of Hegel’s phenomenology – (...) finished as a *conquered moment* and (...) one might be satisfied by it, in his consciousness (...) of the human being only by real [...] transcendence of his thought now as before since with him therefore the real estrangement of the life of man remains, and remains all the more, the more one is conscious of it as such, hence it (the negation of this estrangement) can be accomplished solely by bringing about communism. +If we characterise *communism* itself because of its character as negation of the negation, as the appropriation of the human essence through the intermediary of the negation of private property – as being not yet the true, self-originating position but rather a position originating from private property (...) in old-German fashion – in the way of Hegel’s phenomenology – (...) finished as a *conquered moment* and (...) one might be satisfied by it, in his consciousness (...) of the human being only by real [...] transcendence of his thought now as before since with him therefore the real estrangement of the life of man remains, and remains all the more, the more one is conscious of it as such, hence it (the negation of this estrangement) can be accomplished solely by bringing about communism. -In order to abolish the *idea *of private property, the *idea* of communism is quite sufficient. It takes actual communist action to abolish actual private property. History will lead to it; and this movement, which *in theory *we already know to be a self-transcending movement, will constitute in actual fact a very rough and protracted process. But we must regard it as a real advance to have at the outset gained a consciousness of the limited character as well as of the goal of this historical movement – and a consciousness which reaches out beyond it. +In order to abolish the *idea* of private property, the *idea* of communism is quite sufficient. It takes actual communist action to abolish actual private property. History will lead to it; and this movement, which *in theory* we already know to be a self-transcending movement, will constitute in actual fact a very rough and protracted process. But we must regard it as a real advance to have at the outset gained a consciousness of the limited character as well as of the goal of this historical movement – and a consciousness which reaches out beyond it. -When communist *artisans *associate with one another, theory, propaganda, etc., is their first end. But at the same time, as a result of this association, they acquire a new need – the need for society – and what appears as a means becomes an end. In this practical process the most splendid results are to be observed whenever French socialist workers are seen together. Such things as smoking, drinking, eating, etc., are no longer means of contact or means that bring them together. Association, society and conversation, which again has association as its end, are enough for them; the brotherhood of man is no mere phrase with them, but a fact of life, and the nobility of man shines upon us from their work-hardened bodies. +When communist *artisans* associate with one another, theory, propaganda, etc., is their first end. But at the same time, as a result of this association, they acquire a new need – the need for society – and what appears as a means becomes an end. In this practical process the most splendid results are to be observed whenever French socialist workers are seen together. Such things as smoking, drinking, eating, etc., are no longer means of contact or means that bring them together. Association, society and conversation, which again has association as its end, are enough for them; the brotherhood of man is no mere phrase with them, but a fact of life, and the nobility of man shines upon us from their work-hardened bodies. *||XX|* *<when political economy claims that demand and supply always balance each other it immediately forgets according to its own claim of population the people exceeds therefore in essential result whole production process existence man disparity between gets most striking expression.></when> @@ -75,21 +75,21 @@ When communist *artisans *associate with one another, theory, propaganda, etc., The quarrel between the political economists about luxury and thrift is, therefore, only the quarrel between that political economy which has achieved clarity about the nature of wealth, and that political economy which is still afflicted with romantic, anti-industrial memories. Neither side, however, knows how to reduce the subject of the controversy to its simple terms, and neither therefore can make short work of the other.*|XXI||* -*||XXXIV|* [^needsootnote.htm#fn38] Moreover, *rent of land qua *rent of land has been overthrown, since, contrary to the argument of the Physiocrats which maintains that the landowner is the only true producer, modern political economy has proved that the landowner as such is rather the only completely unproductive rentier. According to this theory, agriculture is the business of the capitalist, who invests his capital in it provided he can expect the usual profit. The claim of the Physiocrats – that landed property, as the sole productive property, should alone pay state taxes and therefore should alone approve them and participate in the affairs of state – is transformed into the opposite position that the tax on the rent of land is the only tax on unproductive income, and is therefore the only tax not detrimental to national production. It goes without saying that from this point of view also the political privilege of landowners no longer follows from their position as principal tax-payers. +*||XXXIV|* [^needsootnote.htm#fn38] Moreover, *rent of land qua* rent of land has been overthrown, since, contrary to the argument of the Physiocrats which maintains that the landowner is the only true producer, modern political economy has proved that the landowner as such is rather the only completely unproductive rentier. According to this theory, agriculture is the business of the capitalist, who invests his capital in it provided he can expect the usual profit. The claim of the Physiocrats – that landed property, as the sole productive property, should alone pay state taxes and therefore should alone approve them and participate in the affairs of state – is transformed into the opposite position that the tax on the rent of land is the only tax on unproductive income, and is therefore the only tax not detrimental to national production. It goes without saying that from this point of view also the political privilege of landowners no longer follows from their position as principal tax-payers. -Everything which Proudhon conceives as a movement of labour against capital is only the movement of labour in the determination of capital, of *industrial capital, *against capital not consumed as capital, i.e., not consumed industrially. And this movement is proceeding along its triumphant road – the road to the victory of *industrial *capital. It is clear, therefore, that only when *labour *is grasped as the essence of private property, can the economic process as such be analysed in its real concreteness. +Everything which Proudhon conceives as a movement of labour against capital is only the movement of labour in the determination of capital, of *industrial capital,* against capital not consumed as capital, i.e., not consumed industrially. And this movement is proceeding along its triumphant road – the road to the victory of *industrial* capital. It is clear, therefore, that only when *labour* is grasped as the essence of private property, can the economic process as such be analysed in its real concreteness. -*Society, *as it appears to the political economist, is *civil society* [^needsootnote.htm#fn39] in which every individual is a totality of needs and only *||XXXV|* exists for the other person, as the other exists for him, insofar as each becomes a means for the other. The political economist reduces everything (just as does politics in its *Rights of Man*) to man, i.e., to the individual whom he strips of all determinateness so as to class him as capitalist or worker. +*Society,* as it appears to the political economist, is *civil society* [^needsootnote.htm#fn39] in which every individual is a totality of needs and only *||XXXV|* exists for the other person, as the other exists for him, insofar as each becomes a means for the other. The political economist reduces everything (just as does politics in its *Rights of Man*) to man, i.e., to the individual whom he strips of all determinateness so as to class him as capitalist or worker. -The *division of labour *is the economic expression of the *social character of labour *within the estrangement. Or, since *labour *is only an expression of human activity within alienation, of the manifestation of life as the alienation of life, the *division of labour, *too, is therefore nothing else but the *estranged, alienated *positing of human activity as a *real activity of the species *or as *activity of man as a species-being.* +The *division of labour* is the economic expression of the *social character of labour* within the estrangement. Or, since *labour* is only an expression of human activity within alienation, of the manifestation of life as the alienation of life, the *division of labour,* too, is therefore nothing else but the *estranged, alienated* positing of human activity as a *real activity of the species* or as *activity of man as a species-being.* -As for the *essence of the division of *labour – and of course the division of labour had to be conceived as a major driving force in the production of wealth as soon as *labour *was recognised as the *essence of private property* – i.e., as for the *estranged and alienated form of human activity as an activity of the species – the *political economists are very vague and self-contradictory about it. +As for the *essence of the division of* labour – and of course the division of labour had to be conceived as a major driving force in the production of wealth as soon as *labour* was recognised as the *essence of private property* – i.e., as for the *estranged and alienated form of human activity as an activity of the species – the* political economists are very vague and self-contradictory about it. <!-- class: indentb --> *Adam Smith:* “This *division of labour* [...] is not originally the effect of any human wisdom [...]. It is the necessary, [...] slow and gradual consequence of [...] the propensity to truck, barter, and exchange one thing for another. [...] This propensity” to trade is probably a -necessary consequence of the use of reason and of speech [...]. It is common to all men, and to be found in no other race of animals.” The animal, when it is grown up, is entirely independent. “Man has almost constant occasion for the help of others, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can appeal to their personal interest, and show them that it-is for their own advantage to do for him what he requires of them. [...] We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. [...] <!-- class: indentb --> -“As it is by treaty, by barter, and by purchase that we obtain from one another the greater part of those mutual good offices which we stand in need of, so it is this same trucking disposition which originally gives occasion to the division *of *labour. In a tribe of hunters or shepherds a particular person makes bows and arrows, for example, with more readiness and dexterity than any other. He frequently exchanges them for cattle or for venison with his companions; and he finds at last that he can in this manner get more cattle and venison than if he himself went to the field to catch them. From a regard to his own interest, therefore, the making of bows, etc., grows to be his chief business [...] +“As it is by treaty, by barter, and by purchase that we obtain from one another the greater part of those mutual good offices which we stand in need of, so it is this same trucking disposition which originally gives occasion to the division *of* labour. In a tribe of hunters or shepherds a particular person makes bows and arrows, for example, with more readiness and dexterity than any other. He frequently exchanges them for cattle or for venison with his companions; and he finds at last that he can in this manner get more cattle and venison than if he himself went to the field to catch them. From a regard to his own interest, therefore, the making of bows, etc., grows to be his chief business [...] <!-- class: indentb --> “The difference of natural talents in different men [...] is not [...] so much the cause as the effect of the division of labour.... Without the disposition to truck [...] and exchange, every man must have procured to himself every necessary and conveniency of life [....] All must have had [...] the same work to do, and there could have been no such difference of employment as could alone give occasion to any great difference of talents. @@ -98,10 +98,10 @@ As for the *essence of the division of *labour – and of course the division of “As it is this disposition which forms that difference of talents among men so it is this same disposition which renders that difference useful. Many tribes of animals [... 1 of the same species derive from nature a much more remarkable distinction of genius, than what, antecedent to custom and education, appears to take place among men. By nature a philosopher is not in talent and in intelligence half so different from a street porter, as a mastiff is from a greyhound, or a greyhound from a spaniel, or this last from a shepherd’s dog. Those different tribes of animals, however, though all of the same species, are of scarce any use to one another. The mastiff cannot add to the advantages of his strength ||XXXVI| by making use of the swiftness of the greyhound, etc. The effects of these different talents or grades of intelligence, for want of the power or disposition to barter and exchange, cannot be brought into a common stock, and do not in the least contribute to the better accommodation and conveniency of the species. Each animal is still obliged to support and defend itself, separately and independently, and derives no sort of advantage from that variety of talents with which nature has distinguished its fellows. Among men, on the contrary, the most dissimilar geniuses are of use to one another; the different produces of their respective talents, by the general disposition to truck, barter, and exchange, being brought, as it were, into a common stock, where every man may purchase whatever part of the produce of other men’s industry he has occasion for. [...] <!-- class: indentb --> -“As it is the power of exchanging that gives occasion to the division of labour, so the extent *of *this division must always be limited by the extent *of *that power, or, in other words, by the extent of the market. When the market is very small, no person can have any encouragement to dedicate himself entirely to one employment, for want of the power to exchange all that surplus part of the produce of his own labour, which is over and above his own consumption, for such parts of the produce of other men’s labour as he has occasion for ...” +“As it is the power of exchanging that gives occasion to the division of labour, so the extent *of* this division must always be limited by the extent *of* that power, or, in other words, by the extent of the market. When the market is very small, no person can have any encouragement to dedicate himself entirely to one employment, for want of the power to exchange all that surplus part of the produce of his own labour, which is over and above his own consumption, for such parts of the produce of other men’s labour as he has occasion for ...” <!-- class: indentb --> -In an *advanced state *of society “every man thus lives by exchanging and becomes in some measure a merchant, and the society itself grows to be what is +In an *advanced state* of society “every man thus lives by exchanging and becomes in some measure a merchant, and the society itself grows to be what is <!-- class: indentb --> properly a commercial society.” (See Destutt de Tracy [, *Élémens d’idéologie*, Paris, 1826, pp. 68 and 78]: “Society is a series of reciprocal exchanges; commerce contains the whole essence of society.”) *... *The accumulation of capitals mounts with the division of labour, and vice versa.” @@ -114,34 +114,34 @@ So much for Adam Smith. Thus J. B. Say. <!-- class: indentb --> -“The powers inherent in man are his intelligence and his physical capacity for work. Those which arise from the condition of society consist of the capacity to *divide up labour *and to *distribute different jobs amongst different People ... *and the *power *to exchange *mutual services *and the products which constitute these means. The motive which impels a man to give his services to another is self -interest- he requires a reward for the services rendered. The right of exclusive private property is indispensable to the establishment of exchange amongst men.” “Exchange and division of labour reciprocally condition each other.” +“The powers inherent in man are his intelligence and his physical capacity for work. Those which arise from the condition of society consist of the capacity to* divide up labour *and to* distribute different jobs amongst different People ... *and the* power *to exchange* mutual services *and the products which constitute these means. The motive which impels a man to give his services to another is self -interest- he requires a reward for the services rendered. The right of exclusive private property is indispensable to the establishment of exchange amongst men.” “Exchange and division of labour reciprocally condition each other.” -Thus *Skarbek.* +Thus* Skarbek.* Mill presents developed exchange – *trade – as a consequence of the division of labour.* <!-- class: indentb --> -*“*The agency of man can be traced to very simple elements. He can, in fact, do nothing more than produce motion. He can move things towards one another, and he can separate them from one another: *||XXXVII|* the properties of matter perform all the rest.” “In the employment of labour and machinery, it is often found that the effects can be increased by skilful distribution, by separating all those operations which have any tendency to impede one another, and by bringing together all those operations which can be made in any way to aid one another. As men in general cannot perform many different operations with the same quickness and dexterity with which they can by practice learn to perform a few, it is always an advantage to limit as much as possible the number of operations imposed upon each. For dividing labour, and distributing the powers of men and machinery, to the greatest advantage, it is in most cases necessary to operate upon a large scale; in other words, to produce the commodities in greater masses. It is this advantage which gives existence to the great manufactories; a few of which, placed in the most convenient situations, frequently supply not one country, but many countries, with as much as they desire of the commodity produced.” +*“*The agency of man can be traced to very simple elements. He can, in fact, do nothing more than produce motion. He can move things towards one another, and he can separate them from one another:* ||XXXVII|* the properties of matter perform all the rest.” “In the employment of labour and machinery, it is often found that the effects can be increased by skilful distribution, by separating all those operations which have any tendency to impede one another, and by bringing together all those operations which can be made in any way to aid one another. As men in general cannot perform many different operations with the same quickness and dexterity with which they can by practice learn to perform a few, it is always an advantage to limit as much as possible the number of operations imposed upon each. For dividing labour, and distributing the powers of men and machinery, to the greatest advantage, it is in most cases necessary to operate upon a large scale; in other words, to produce the commodities in greater masses. It is this advantage which gives existence to the great manufactories; a few of which, placed in the most convenient situations, frequently supply not one country, but many countries, with as much as they desire of the commodity produced.” Thus *Mill.* -The whole of modern political economy agrees, however, that division of labour and wealth of production, division of labour and accumulation of capital, mutually determine each other; just as it agrees that only private property which is *at liberty *to follow its own course can produce the most useful and comprehensive division of labour. +The whole of modern political economy agrees, however, that division of labour and wealth of production, division of labour and accumulation of capital, mutually determine each other; just as it agrees that only private property which is *at liberty* to follow its own course can produce the most useful and comprehensive division of labour. -*Adam Smith’s *argument can be summarised as follows: Division of labour bestows on labour infinite productive capacity. It stems from the *propensity to exchange and barter*, a specifically human propensity which is probably not accidental, but is conditioned by the use of reason and speech. The motive of those who engage in exchange is not *humanity* but *egoism. *The diversity of human talents is more the effect than the cause of the division of labour, i.e., of exchange. Besides, it is only the latter which makes such diversity useful. The particular attributes of the different breeds within a species of animal are by nature much more marked than the degrees of difference in human aptitude and activity. But because animals are unable to engage in *exchange*, no individual animal benefits from the difference in the attributes of animals of the same species but of different breeds. Animals are unable to combine the different attributes of their species, and are unable to contribute anything to the common advantage and comfort of the species. It is otherwise with men, amongst whom the most dissimilar talents and forms of activity are of use to one another, *because* they can bring their different products together into a common stock, from which each can purchase. As the division of labour springs from the propensity to *exchange, *so it grows and is limited by the *extent of exchange – by the extent of the market. *In advanced conditions, every man is a *merchant,* and society is a *commercial society.* +*Adam Smith’s* argument can be summarised as follows: Division of labour bestows on labour infinite productive capacity. It stems from the *propensity to exchange and barter*, a specifically human propensity which is probably not accidental, but is conditioned by the use of reason and speech. The motive of those who engage in exchange is not *humanity* but *egoism.* The diversity of human talents is more the effect than the cause of the division of labour, i.e., of exchange. Besides, it is only the latter which makes such diversity useful. The particular attributes of the different breeds within a species of animal are by nature much more marked than the degrees of difference in human aptitude and activity. But because animals are unable to engage in *exchange*, no individual animal benefits from the difference in the attributes of animals of the same species but of different breeds. Animals are unable to combine the different attributes of their species, and are unable to contribute anything to the common advantage and comfort of the species. It is otherwise with men, amongst whom the most dissimilar talents and forms of activity are of use to one another, *because* they can bring their different products together into a common stock, from which each can purchase. As the division of labour springs from the propensity to *exchange,* so it grows and is limited by the *extent of exchange – by the extent of the market.* In advanced conditions, every man is a *merchant,* and society is a *commercial society.* -*Say* regards *exchange *as accidental and not fundamental. Society could exist without it. It becomes indispensable in the advanced state of society. Yet *production *cannot take place *without it. *Division of labour is a *convenient, useful* means – a skilful deployment of human powers for social wealth; but it reduces the *ability of each person taken individually. *The last remark is a step forward on the part of Say. +*Say* regards *exchange* as accidental and not fundamental. Society could exist without it. It becomes indispensable in the advanced state of society. Yet *production* cannot take place *without it.* Division of labour is a *convenient, useful* means – a skilful deployment of human powers for social wealth; but it reduces the *ability of each person taken individually.* The last remark is a step forward on the part of Say. -Skarbek distinguishes the *individual powers inherent in* man – intelligence and the physical capacity for work – from the powers *derived from *society – exchange *and division of* labour, which mutually condition one another. But the necessary premise of exchange is *private property. *Skarbek here expresses in an objective form what Smith, Say, Ricardo, etc., say when they designate *egoism and self-interest as* the basis of exchange, and *buying and selling *as the *essential and adequate *form of exchange. +Skarbek distinguishes the *individual powers inherent in* man – intelligence and the physical capacity for work – from the powers *derived from* society – exchange *and division of* labour, which mutually condition one another. But the necessary premise of exchange is *private property.* Skarbek here expresses in an objective form what Smith, Say, Ricardo, etc., say when they designate *egoism and self-interest as* the basis of exchange, and *buying and selling* as the *essential and adequate* form of exchange. -Mill presents *trade *as the consequence of the *division of labour. *With him human activity is reduced to *mechanical motion. *Division of labour and use of machinery promote wealth of production. Each person must be entrusted with as small a sphere of operations as possible. Division of labour and use of machinery, in their turn, imply large-scale production of wealth, and hence of products. This is the reason for large manufactories. +Mill presents *trade* as the consequence of the *division of labour.* With him human activity is reduced to *mechanical motion.* Division of labour and use of machinery promote wealth of production. Each person must be entrusted with as small a sphere of operations as possible. Division of labour and use of machinery, in their turn, imply large-scale production of wealth, and hence of products. This is the reason for large manufactories. -*||XXXVIII|* The examination of *division of labour *and *exchange *is of extreme interest, because these are *perceptibly alienated *expressions of human *activity and essential power *as a *species *activity and species power. +*||XXXVIII|* The examination of *division of labour* and *exchange* is of extreme interest, because these are *perceptibly alienated* expressions of human *activity and essential power* as a *species* activity and species power. -To assert that *division of labour and exchange *rest on *private property *is nothing but asserting that *labour *is the essence of private property – an assertion which the political economist cannot prove and which we wish to prove for him. Precisely in the fact that *division of labour and exchange* are aspects of private property lies the twofold proof, on the one hand that *human *life required *private property for* its realisation, and on the other hand that it now requires the supersession of private property. +To assert that *division of labour and exchange* rest on *private property* is nothing but asserting that *labour* is the essence of private property – an assertion which the political economist cannot prove and which we wish to prove for him. Precisely in the fact that *division of labour and exchange* are aspects of private property lies the twofold proof, on the one hand that *human* life required *private property for* its realisation, and on the other hand that it now requires the supersession of private property. -*Division of labour and exchange *are the *two phenomena* which lead the political economist to boast of the social character of his science, while in the same breath he gives unconscious expression to the contradiction in his science – the motivation of society by unsocial, particular interests. +*Division of labour and exchange* are the *two phenomena* which lead the political economist to boast of the social character of his science, while in the same breath he gives unconscious expression to the contradiction in his science – the motivation of society by unsocial, particular interests. -The factors we have to consider are: Firstly, the *propensity to exchange* – the basis of which is found in egoism – is regarded as the cause or reciprocal effect of the division of labour. Say regards exchange as not *fundamental *to the nature of society. Wealth – production – is explained by division of labour and exchange. The impoverishment of individual activity, and its loss of character as a result of the division of labour, are admitted. Exchange and division of labour are acknowledged as the sources of the great *diversity of human talents – *a diversity which in its turn becomes *useful *as a result of exchange. Skarbek divides man’s essential powers of production – or productive powers – into two parts: (1) those which are individual and inherent in him – his intelligence and his special disposition, or capacity, for work; and (2) those *derived *from society and not from the actual individual – division of labour and exchange. +The factors we have to consider are: Firstly, the *propensity to exchange* – the basis of which is found in egoism – is regarded as the cause or reciprocal effect of the division of labour. Say regards exchange as not *fundamental* to the nature of society. Wealth – production – is explained by division of labour and exchange. The impoverishment of individual activity, and its loss of character as a result of the division of labour, are admitted. Exchange and division of labour are acknowledged as the sources of the great *diversity of human talents –* a diversity which in its turn becomes *useful* as a result of exchange. Skarbek divides man’s essential powers of production – or productive powers – into two parts: (1) those which are individual and inherent in him – his intelligence and his special disposition, or capacity, for work; and (2) those *derived* from society and not from the actual individual – division of labour and exchange. -Furthermore, the division of labour is limited by the market. Human labour is simple *mechanical *motion: the main work is done by the material properties of the objects. The fewest possible operations must be apportioned to any one individual. Splitting-up of labour and concentration of capital; the insignificance of individual production and the production of wealth in large quantities. Meaning of free private property within the division of labour.*|XXXVIII||* +Furthermore, the division of labour is limited by the market. Human labour is simple *mechanical* motion: the main work is done by the material properties of the objects. The fewest possible operations must be apportioned to any one individual. Splitting-up of labour and concentration of capital; the insignificance of individual production and the production of wealth in large quantities. Meaning of free private property within the division of labour.*|XXXVIII||* diff --git a/content/marx/economic-and-philosophic-manuscripts/power.htm.md b/content/marx/economic-and-philosophic-manuscripts/power.htm.md index ec09372..3ce64b9 100644 --- a/content/marx/economic-and-philosophic-manuscripts/power.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/power.htm.md @@ -11,7 +11,7 @@ Economic and Philosophic Manuscripts of 1844 ## The Power of Money <!-- class: fst --> -[[40]](#TODO;footnote.htm#fn40) If man’s *feelings*, passions, etc., are not merely anthropological phenomena in the (narrower) sense, but truly *ontological* [[41]](#TODO;footnote.htm#fn41) affirmations of being (of nature), and if they are only really affirmed because their *object *exists for them as a *sensual *object, then it is clear that: +[[40]](#TODO;footnote.htm#fn40) If man’s *feelings*, passions, etc., are not merely anthropological phenomena in the (narrower) sense, but truly *ontological* [[41]](#TODO;footnote.htm#fn41) affirmations of being (of nature), and if they are only really affirmed because their *object* exists for them as a *sensual* object, then it is clear that: <!-- class: indentb --> 1. They have by no means merely one mode of affirmation, but rather that the distinct character of their existence, of their life, is constituted by the distinct mode of their affirmation. In what manner the object exists for them, is the characteristic mode of their *gratification.* @@ -20,15 +20,15 @@ Economic and Philosophic Manuscripts of 1844 2. Wherever the sensuous affirmation is the direct annulment of the object in its independent form (as in eating, drinking, working up of the object, etc.), this is the affirmation of the object. <!-- class: indentb --> -3. Insofar as man, and hence also his feeling, etc., is *human, *the affirmation of the object by another is likewise his own gratification. +3. Insofar as man, and hence also his feeling, etc., is *human,* the affirmation of the object by another is likewise his own gratification. <!-- class: indentb --> 4. Only through developed industry – i.e., through the medium of private property – does the ontological essence of human passion come into being, in its totality as well as in its humanity; the science of man is therefore itself a product of man’s own practical activity. <!-- class: indentb --> -5. The meaning of private property – apart from its estrangement – is the *existence of essential objects *for man, both as objects of enjoyment and as objects of activity. +5. The meaning of private property – apart from its estrangement – is the *existence of essential objects* for man, both as objects of enjoyment and as objects of activity. -By possessing the *property *of buying everything, by possessing the property of appropriating all objects, *money* is thus the *object *of eminent possession. The universality of its *property *is the omnipotence of its being. It is therefore regarded as an omnipotent being. Money is the *procurer* between man’s need and the object, between his life and his means of life. But *that which *mediates *my* life for me, also *mediates* the existence of other people for me. For me it is the *other *person. +By possessing the *property* of buying everything, by possessing the property of appropriating all objects, *money* is thus the *object* of eminent possession. The universality of its *property* is the omnipotence of its being. It is therefore regarded as an omnipotent being. Money is the *procurer* between man’s need and the object, between his life and his means of life. But *that which* mediates *my* life for me, also *mediates* the existence of other people for me. For me it is the *other* person. <!-- class: indentb --> “What, man! confound it, hands and feet @@ -49,7 +49,7 @@ I tear along, a sporting lord, As if their legs belonged to me.” <!-- class: indentb --> -Goethe: *Faust *(Mephistopheles) +Goethe: *Faust* (Mephistopheles) Shakespeare in *Timon of Athens:* @@ -103,7 +103,7 @@ Thou ever young, fresh, loved and delicate wooer Whose blush doth thaw the consecrated snow -That lies on Dian’s lap! Thou *visible God! * +That lies on Dian’s lap! Thou *visible God!* That solder’st *close impossibilities*, @@ -117,11 +117,11 @@ Set them into confounding odds, that beasts May have the world in empire!” -Shakespeare excellently depicts the real nature of *money. *To understand him, let us begin, first of all, by expounding the passage from Goethe. +Shakespeare excellently depicts the real nature of *money. * To understand him, let us begin, first of all, by expounding the passage from Goethe. -That which is for me through the medium of *money* – that for which I can pay (i.e., which money can buy) – that am *I myself, *the possessor of the money. The extent of the power of money is the extent of my power. Money’s properties are my – the possessor’s – properties and essential powers. Thus, what I *am* and *am capable of* is by no means determined by my individuality. I *am* ugly, but I can buy for myself the *most beautiful *of women. Therefore I am not *ugly*, for the effect of *ugliness* – its deterrent power – is nullified by money. I, according to my individual characteristics, am *lame*, but money furnishes me with twenty-four feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured, and hence its possessor. Money is the supreme good, therefore its possessor is good. Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am *brainless, *but money is the *real brain *of all things and how then should its possessor be brainless? Besides, he can buy clever people for himself, and is he who has <!-- context --> *[In the manuscript: ‘is’. – *Ed*.]* power over the clever not more clever than the clever? Do not I, who thanks to money am capable of *all* that the human heart longs for, possess all human capacities? Does not my money, therefore, transform all my incapacities into their contrary? +That which is for me through the medium of *money* – that for which I can pay (i.e., which money can buy) – that am *I myself,* the possessor of the money. The extent of the power of money is the extent of my power. Money’s properties are my – the possessor’s – properties and essential powers. Thus, what I *am* and *am capable of* is by no means determined by my individuality. I *am* ugly, but I can buy for myself the *most beautiful* of women. Therefore I am not *ugly*, for the effect of *ugliness* – its deterrent power – is nullified by money. I, according to my individual characteristics, am *lame*, but money furnishes me with twenty-four feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured, and hence its possessor. Money is the supreme good, therefore its possessor is good. Money, besides, saves me the trouble of being dishonest: I am therefore presumed honest. I am *brainless,* but money is the *real brain* of all things and how then should its possessor be brainless? Besides, he can buy clever people for himself, and is he who has <!-- context --> *[In the manuscript: ‘is’. – *Ed*.]* power over the clever not more clever than the clever? Do not I, who thanks to money am capable of *all* that the human heart longs for, possess all human capacities? Does not my money, therefore, transform all my incapacities into their contrary? -If *money *is the bond binding me to *human *life, binding society to me, connecting me with nature and man, is not money the bond of all *bonds? *Can it not dissolve and bind all ties? Is it not, therefore, also the universal *agent of separation? *It is the coin that really *separates *as well as the real *binding agent* – the [...] <!-- context --> *[One word in the manuscript cannot be deciphered. – *Ed*.]* *chemical *power of society. +If *money* is the bond binding me to *human* life, binding society to me, connecting me with nature and man, is not money the bond of all *bonds? * Can it not dissolve and bind all ties? Is it not, therefore, also the universal *agent of separation? * It is the coin that really *separates* as well as the real *binding agent* – the [...] <!-- context --> *[One word in the manuscript cannot be deciphered. – *Ed*.]* *chemical* power of society. Shakespeare stresses especially two properties of money: @@ -131,21 +131,21 @@ Shakespeare stresses especially two properties of money: <!-- class: indentb --> 2. It is the common whore, the common procurer of people and nations. -The distorting and confounding of all human and natural qualities, the fraternisation of impossibilities – the *divine* power of money – lies in its *character *as men’s estranged, alienating and self-disposing *species-nature. *Money is the alienated *ability of mankind.* +The distorting and confounding of all human and natural qualities, the fraternisation of impossibilities – the *divine* power of money – lies in its *character* as men’s estranged, alienating and self-disposing *species-nature. * Money is the alienated *ability of mankind.* That which I am unable to do as a *man*, and of which therefore all my individual essential powers are incapable, I am able to do by means of *money*. Money thus turns each of these powers into something which in itself it is not – turns it, that is, into its *contrary.* -If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their *sensuous, actual *existence – from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the *truly creative *power. +If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their *sensuous, actual* existence – from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the *truly creative* power. -No doubt the *demand* also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others],<!-- context --> *||XLIII|* and which therefore remains even for me *unreal* and *objectless*. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between *being* and *thinking*, between that which *exists* within me merely as an idea and the idea which exists as a *real object *outside of me. +No doubt the *demand* also exists for him who has no money, but his demand is a mere thing of the imagination without effect or existence for me, for a third party, for the [others],<!-- context --> *||XLIII|* and which therefore remains even for me *unreal* and *objectless*. The difference between effective demand based on money and ineffective demand based on my need, my passion, my wish, etc., is the difference between *being* and *thinking*, between that which *exists* within me merely as an idea and the idea which exists as a *real object* outside of me. -If I have no money for travel, I have no need – that is, no real and realisable need – to travel. If I have the *vocation* for study but no money for it, I have no vocation for study – that is, no *effective*, no *true* vocation. On the other hand, if I have really *no* vocation for study but have the will and the money for it, I have an *effective *vocation for it. *Money* as the external, universal *medium* and* faculty *(not springing from man as man or from human society as society) for turning an *image into reality* and *reality into a mere image*, transforms the *real essential powers of man and nature *into what are merely abstract notions and therefore *imperfections* and tormenting chimeras, just as it transforms *real imperfections and chimeras* – essential powers which are really impotent, which exist only in the imagination of the individual – into *real powers and faculties. *In the light of this characteristic alone, money is thus the general distorting of *individualities *which turns them into their opposite and confers contradictory attributes upon their attributes. +If I have no money for travel, I have no need – that is, no real and realisable need – to travel. If I have the *vocation* for study but no money for it, I have no vocation for study – that is, no *effective*, no *true* vocation. On the other hand, if I have really *no* vocation for study but have the will and the money for it, I have an *effective* vocation for it. *Money* as the external, universal *medium* and* faculty *(not springing from man as man or from human society as society) for turning an *image into reality* and *reality into a mere image*, transforms the *real essential powers of man and nature* into what are merely abstract notions and therefore *imperfections* and tormenting chimeras, just as it transforms *real imperfections and chimeras* – essential powers which are really impotent, which exist only in the imagination of the individual – into *real powers and faculties. * In the light of this characteristic alone, money is thus the general distorting of *individualities* which turns them into their opposite and confers contradictory attributes upon their attributes. -Money, then, appears as this *distorting *power both against the individual and against the bonds of society, etc., which claim to be *entities *in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy. +Money, then, appears as this *distorting* power both against the individual and against the bonds of society, etc., which claim to be *entities* in themselves. It transforms fidelity into infidelity, love into hate, hate into love, virtue into vice, vice into virtue, servant into master, master into servant, idiocy into intelligence, and intelligence into idiocy. -Since money, as the existing and active concept of value, confounds and confuses all things, it is the general *confound*ing *and confusing *of all things – the world upside-down – the confounding and confusing of all natural and human qualities. +Since money, as the existing and active concept of value, confounds and confuses all things, it is the general *confound*ing* and confusing *of all things – the world upside-down – the confounding and confusing of all natural and human qualities. He who can buy bravery is brave, though he be a coward. As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternisation of impossibilities. It makes contradictions embrace. -Assume *man* to be *man* and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a *specific expression, *corresponding to the object of your will, of your *real individual *life. If you love without evoking love in return – that is, if your loving as loving does not produce reciprocal love; if through a *living expression *of yourself as a loving person you do not make yourself a *beloved one, *then your love is impotent – a misfortune.<!-- context --> *|XLIII||* +Assume* man* to be *man* and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a *specific expression,* corresponding to the object of your will, of your *real individual* life. If you love without evoking love in return – that is, if your loving as loving does not produce reciprocal love; if through a *living expression* of yourself as a loving person you do not make yourself a *beloved one,* then your love is impotent – a misfortune.<!-- context --> *|XLIII||* diff --git a/content/marx/economic-and-philosophic-manuscripts/preface.htm.md b/content/marx/economic-and-philosophic-manuscripts/preface.htm.md index e497a89..3d5a4b0 100644 --- a/content/marx/economic-and-philosophic-manuscripts/preface.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/preface.htm.md @@ -86,23 +86,23 @@ See also [PDF version in one file](#TODO;../../download/pdf/Economic-Philosophic ## Preface <!-- class: fst --> -<!-- context --> *||XXXIX|* I have already announced in the [Deutsch-Französische Jahrbücher](https://marxists.org/glossary/periodicals/d/e.htm#dfj) the critique of jurisprudence and political science in the form of a [critique of the Hegelian philosophy of law](#TODO;../../1843/critique-hpr/index.htm). While preparing it for publication, the intermingling of criticism directed only against speculation with criticism of the various subjects themselves proved utterly unsuitable, hampering the development of the argument and rendering comprehension difficult. Moreover, the wealth and diversity of the subjects to be treated could have been compressed into one work only in a purely aphoristic style; whilst an aphoristic presentation of this kind, for its part, would have given the *impression *of arbitrary systematism. I shall therefore publish the critique of law, ethics, politics, etc., in a series of distinct, independent pamphlets, and afterwards try in a special work to present them again as a connected whole showing the interrelationship of the separate parts, and lastly attempt a critique of the speculative elaboration of that material. For this reason it will be found that the interconnection between political economy and the state, law, ethics, civil life, etc., is touched upon in the present work only to the extent to which political economy itself expressly touches upon these subjects. +<!-- context --> *||XXXIX|* I have already announced in the [Deutsch-Französische Jahrbücher](https://marxists.org/glossary/periodicals/d/e.htm#dfj) the critique of jurisprudence and political science in the form of a [critique of the Hegelian philosophy of law](#TODO;../../1843/critique-hpr/index.htm). While preparing it for publication, the intermingling of criticism directed only against speculation with criticism of the various subjects themselves proved utterly unsuitable, hampering the development of the argument and rendering comprehension difficult. Moreover, the wealth and diversity of the subjects to be treated could have been compressed into one work only in a purely aphoristic style; whilst an aphoristic presentation of this kind, for its part, would have given the *impression* of arbitrary systematism. I shall therefore publish the critique of law, ethics, politics, etc., in a series of distinct, independent pamphlets, and afterwards try in a special work to present them again as a connected whole showing the interrelationship of the separate parts, and lastly attempt a critique of the speculative elaboration of that material. For this reason it will be found that the interconnection between political economy and the state, law, ethics, civil life, etc., is touched upon in the present work only to the extent to which political economy itself expressly touches upon these subjects. It is hardly necessary to assure the reader conversant with political economy that my results have been attained by means of a wholly empirical analysis based on a conscientious critical study of political economy. -(Whereas the uninformed reviewer who tries to hide his complete ignorance and intellectual poverty by hurling the “*utopian phrase*” at the positive critic’s head, or again such phrases as “quite pure, quite resolute, quite critical criticism,” the “not merely legal but social – utterly social – society,” the “compact, massy mass,” the “outspoken spokesmen of the massy mass,” [[2]](#TODO;footnote.htm#fn02) this reviewer has yet to furnish the first proof that besides his theological family affairs he has anything to contribute to a discussion of *worldly *matters.) +(Whereas the uninformed reviewer who tries to hide his complete ignorance and intellectual poverty by hurling the “*utopian phrase*” at the positive critic’s head, or again such phrases as “quite pure, quite resolute, quite critical criticism,” the “not merely legal but social – utterly social – society,” the “compact, massy mass,” the “outspoken spokesmen of the massy mass,” [[2]](#TODO;footnote.htm#fn02) this reviewer has yet to furnish the first proof that besides his theological family affairs he has anything to contribute to a discussion of *worldly* matters.) -It goes without saying that besides the French and English socialists I have also used German socialist works. The only original German works of substance in this science, however – other than [Weitling’s](https://marxists.org/glossary/people/w/e.htm#weitling-wilhelm) writings – are the essays by *Hess *published in *Einundzwanzig Bogen *[[3]](#TODO;footnote.htm#fn03)* and Umrisse zu einer Kritik der Nationalökonomie by *Engels in the *Deutsch-Französische Jahrbücher, *where also the basic elements of this work have been indicated by me in a very general way. +It goes without saying that besides the French and English socialists I have also used German socialist works. The only original German works of substance in this science, however – other than [Weitling’s](https://marxists.org/glossary/people/w/e.htm#weitling-wilhelm) writings – are the essays by *Hess* published in *Einundzwanzig Bogen* [[3]](#TODO;footnote.htm#fn03)* and Umrisse zu einer Kritik der Nationalökonomie by *Engels in the* Deutsch-Französische Jahrbücher, *where also the basic elements of this work have been indicated by me in a very general way. -(Besides being indebted to these authors who have given critical attention to political economy, positive criticism as a whole – and therefore also German positive criticism of political economy – owes its true foundation to the discoveries of *[Feuerbach](https://marxists.org/glossary/people/f/e.htm#feuerbach-ludwig)*, against whose *Philosophie der Zukunft* and *Thesen zur Reform der Philosophie *in the *Anekdota,* despite the tacit use that is made of them, the petty envy of some and the veritable wrath of others seem to have instigated a regular conspiracy of *silence.* +(Besides being indebted to these authors who have given critical attention to political economy, positive criticism as a whole – and therefore also German positive criticism of political economy – owes its true foundation to the discoveries of* [Feuerbach](https://marxists.org/glossary/people/f/e.htm#feuerbach-ludwig)*, against whose *Philosophie der Zukunft* and *Thesen zur Reform der Philosophie* in the *Anekdota,* despite the tacit use that is made of them, the petty envy of some and the veritable wrath of others seem to have instigated a regular conspiracy of *silence.* -It is only with *Feuerbach* that *positive, *humanistic and naturalistic criticism begins. The less noise they make, the more certain, profound, extensive, and enduring is the effect of *Feuerbach’s *writings, the only writings since [Hegel’s](https://marxists.org/glossary/people/h/e.htm#hegel) *Phänomenologie* and *Logik *to contain a real theoretical revolution. +It is only with *Feuerbach* that *positive,* humanistic and naturalistic criticism begins. The less noise they make, the more certain, profound, extensive, and enduring is the effect of *Feuerbach’s* writings, the only writings since [Hegel’s](https://marxists.org/glossary/people/h/e.htm#hegel) *Phänomenologie* and *Logik* to contain a real theoretical revolution. -In contrast to the *critical theologians* of our day, I have deemed the concluding chapter of this work – a critical discussion of *Hegelian dialectic *and philosophy as a whole to be absolutely necessary, a task not yet performed. This *lack of thoroughness *is not accidental, since even the *critical *theologian remains a *theologian. *Hence, either he has to start from certain presuppositions of philosophy accepted as authoritative; or, if in the process of criticism and as a result of other people’s discoveries doubts about these philosophical presuppositions have arisen in him, he abandons them in a cowardly and unwarrantable fashion, *abstracts* from them, thus showing his servile dependence on these presuppositions and his resentment at this servility merely in a negative, unconscious and sophistical manner. +In contrast to the *critical theologians* of our day, I have deemed the concluding chapter of this work – a critical discussion of *Hegelian dialectic* and philosophy as a whole to be absolutely necessary, a task not yet performed. This *lack of thoroughness* is not accidental, since even the *critical* theologian remains a *theologian. * Hence, either he has to start from certain presuppositions of philosophy accepted as authoritative; or, if in the process of criticism and as a result of other people’s discoveries doubts about these philosophical presuppositions have arisen in him, he abandons them in a cowardly and unwarrantable fashion, *abstracts* from them, thus showing his servile dependence on these presuppositions and his resentment at this servility merely in a negative, unconscious and sophistical manner. -(He does this either by constantly repeating assurances concerning the *purity *of his own criticism, or by trying to make it seem as though all that was left for criticism to deal with now was some other limited form of criticism outside itself – say eighteenth-century criticism – and also the limitations of the *masses, *in order to divert the observer’s attention as well as his own from the *necessary *task of settling accounts between *criticism *and its point of origin – Hegelian *dialectic *and German philosophy as a whole – that is, from this necessary raising of modern criticism above its own limitation and crudity. Eventually, however, whenever discoveries (such as *Feuerbach’s*) are made regarding the nature of his own philosophic presuppositions, the critical theologian partly makes it appear as if *he *were the one who had accomplished this, producing that appearance by taking the results of these discoveries and, without being able to develop them, hurling them in the form of *catch-phrases *at writers still caught in the confines of philosophy. He partly even manages to acquire a sense of his own superiority to such discoveries by asserting in a mysterious way and in a veiled, malicious and skeptical fashion elements of the Hegelian *dialectic *which he still finds lacking in the criticism of that dialectic (which have not yet been critically served up to him for his use) against such criticism – not having tried to bring such elements into their proper relation or having been capable of doing so, asserting, say, the category of mediating proof against the category of positive, self-originating truth, (...) in a way *peculiar *to Hegelian dialectic. For to the theological critic it seems quite natural that everything has to be *done *by philosophy, so that he can *chatter away *about purity, resoluteness, and quite critical criticism; and he fancies himself the true *conqueror of philosophy* whenever he happens to *feel *some element [[4]](#TODO;footnote.htm#fn04) in Hegel to be lacking in Feuerbach – for however much he practises the spiritual idolatry of “*self-consciousness*” and “mind” the theological critic does not get beyond feeling to consciousness.) +(He does this either by constantly repeating assurances concerning the *purity* of his own criticism, or by trying to make it seem as though all that was left for criticism to deal with now was some other limited form of criticism outside itself – say eighteenth-century criticism – and also the limitations of the *masses,* in order to divert the observer’s attention as well as his own from the *necessary* task of settling accounts between *criticism* and its point of origin – Hegelian *dialectic* and German philosophy as a whole – that is, from this necessary raising of modern criticism above its own limitation and crudity. Eventually, however, whenever discoveries (such as *Feuerbach’s*) are made regarding the nature of his own philosophic presuppositions, the critical theologian partly makes it appear as if *he* were the one who had accomplished this, producing that appearance by taking the results of these discoveries and, without being able to develop them, hurling them in the form of *catch-phrases* at writers still caught in the confines of philosophy. He partly even manages to acquire a sense of his own superiority to such discoveries by asserting in a mysterious way and in a veiled, malicious and skeptical fashion elements of the Hegelian *dialectic* which he still finds lacking in the criticism of that dialectic (which have not yet been critically served up to him for his use) against such criticism – not having tried to bring such elements into their proper relation or having been capable of doing so, asserting, say, the category of mediating proof against the category of positive, self-originating truth, (...) in a way *peculiar* to Hegelian dialectic. For to the theological critic it seems quite natural that everything has to be *done* by philosophy, so that he can *chatter away* about purity, resoluteness, and quite critical criticism; and he fancies himself the true *conqueror of philosophy* whenever he happens to *feel* some element [[4]](#TODO;footnote.htm#fn04) in Hegel to be lacking in Feuerbach – for however much he practises the spiritual idolatry of “*self-consciousness*” and “mind” the theological critic does not get beyond feeling to consciousness.) -On close inspection *theological *criticism – genuinely progressive though it was at the inception of the movement – is seen in the final analysis to be nothing but the culmination and consequence of the old *philosophical, *and especially the *Hegelian, transcendentalism, *twisted into a *theological caricature. *This interesting example of historical justice, which now assigns to theology, ever philosophy’s spot of infection, the further role of portraying in itself the negative dissolution of philosophy, i.e., the process of its decay – this historical nemesis I shall demonstrate on another occasion. [[5]](#TODO;footnote.htm#fn05) +On close inspection *theological* criticism – genuinely progressive though it was at the inception of the movement – is seen in the final analysis to be nothing but the culmination and consequence of the old *philosophical,* and especially the *Hegelian, transcendentalism,* twisted into a *theological caricature. * This interesting example of historical justice, which now assigns to theology, ever philosophy’s spot of infection, the further role of portraying in itself the negative dissolution of philosophy, i.e., the process of its decay – this historical nemesis I shall demonstrate on another occasion. [[5]](#TODO;footnote.htm#fn05) -(How far, on the other hand, *Feuerbach’s *discoveries about the nature of philosophy still, for their *proof *at least, called for a critical discussion of philosophical dialectic will be seen from my exposition itself.)<!-- context --> *||LX|* +(How far, on the other hand, *Feuerbach’s* discoveries about the nature of philosophy still, for their *proof* at least, called for a critical discussion of philosophical dialectic will be seen from my exposition itself.)<!-- context --> *||LX|* diff --git a/content/marx/economic-and-philosophic-manuscripts/rent.htm.md b/content/marx/economic-and-philosophic-manuscripts/rent.htm.md index d22ffff..2b89c16 100644 --- a/content/marx/economic-and-philosophic-manuscripts/rent.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/rent.htm.md @@ -69,7 +69,7 @@ Let us see now what the relations are between landlord and tenant. “Such parts only of the produce of land can commonly be brought to market of which the ordinary price is sufficient to replace the stock which must be employed in bringing them thither, together with its ordinary profits. If the ordinary price is more than this, the surplus part of it will naturally go to the rent of the land. If it is not more, though the commodity may be brought to market, it can afford no rent to the landlord. Whether the price is or is not more depends upon the demand.” (Adam Smith, *op. cit.*, Vol. I, p. 132.) <!-- class: indentb --> -“Rent, it is to be observed, therefore, enters into the composition of the *price of commodities *in a *different way* from wages and profit. *High or low wages and profit* are the *causes* of high or low price; high or low rent is the *effect *of it.” (Adam Smith, [loc. cit., Vol. I, p. 132](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch11.htm)) +“Rent, it is to be observed, therefore, enters into the composition of the *price of commodities* in a *different way* from wages and profit. *High or low wages and profit* are the *causes* of high or low price; high or low rent is the *effect* of it.” (Adam Smith, [loc. cit., Vol. I, p. 132](#TODO;../../../../../reference/archive/smith-adam/works/wealth-of-nations/book01/ch11.htm)) <!-- class: fst --> *Food* belongs to the *products* which always yield a *rent*. @@ -195,7 +195,7 @@ It is necessary that this appearance be abolished – that landed property, the <!-- class: fst --> <!-- context --> *||XIX, 2|* <strong>(2)</strong> Concerning the argument of division or non-division of landed property, the following is to be observed. -The *division of landed property *negates the *large-scale monopoly* of property in land – abolishes it; but only by *generalizing* this monopoly. It does not abolish the source of monopoly, private property. It attacks the existing form, but not the essence, of monopoly. The consequence is that it falls victim to the laws of private property. For the division of landed property corresponds to the movement of competition in the sphere of industry. In addition to the economic disadvantages of such a dividing-up of the instruments of labour, and the dispersal of labour (to be clearly distinguished from the division of labour: in separated labour the work is not shared out amongst many, but each carries on the same work by himself, it is a multiplication of the same work), this division [of land], like that competition [in industry], necessarily turns again into accumulation. +The *division of landed property* negates the *large-scale monopoly* of property in land – abolishes it; but only by *generalizing* this monopoly. It does not abolish the source of monopoly, private property. It attacks the existing form, but not the essence, of monopoly. The consequence is that it falls victim to the laws of private property. For the division of landed property corresponds to the movement of competition in the sphere of industry. In addition to the economic disadvantages of such a dividing-up of the instruments of labour, and the dispersal of labour (to be clearly distinguished from the division of labour: in separated labour the work is not shared out amongst many, but each carries on the same work by himself, it is a multiplication of the same work), this division [of land], like that competition [in industry], necessarily turns again into accumulation. Therefore, where the division of landed property takes place, there remains nothing for it but to return to monopoly in a still more malignant form, or to negate, to abolish the division of landed property itself. To do that, however, is not to return to feudal ownership, but to abolish private property in the soil altogether. The first abolition of monopoly is always its generalization, the broadening of its existence. The abolition of monopoly, once it has come to exist in its utmost breadth and inclusiveness, is its total annihilation. Association, applied to land, shares the economic advantage of large-scale landed property, and first brings to realization the original tendency inherent in [land] division, namely, equality. In the same way association also re-establishes, now on a rational basis, no longer mediated by serfdom, overlordship and the silly mysticism of property, the intimate ties of man with the earth, since the earth ceases to be an object of huckstering, and through free labour and free enjoyment becomes once more a true personal property of man. A great advantage of the division of landed property is that the masses, which can no longer resign themselves to servitude, perish through property in a different way than in industry. diff --git a/content/marx/economic-and-philosophic-manuscripts/second.htm.md b/content/marx/economic-and-philosophic-manuscripts/second.htm.md index e8ecea3..3fd6f2e 100644 --- a/content/marx/economic-and-philosophic-manuscripts/second.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/second.htm.md @@ -25,15 +25,15 @@ The relations of private property contain latent within them the relation of pri It is therefore another great achievement of modern English political economy to have declared rent of land to be the difference in the interest yielded by the worst and the best land under cultivation; to have [exposed] the landowner's romantic illusions – his alleged social importance and the identity of his interest with the interest of society, a view still maintained by *Adam Smith* after the Physiocrats; and to [have] anticipated and prepared the movement of the real world which will transform the landowner into an ordinary, prosaic capitalist, and thus simplify and sharpen the contradiction [between capital and labour] and. hasten its resolution. *Land* as *land*, and *rent* as *rent*, have lost their *distinction of rank* and become insignificant *capital* and *interest* – or rather, *capital* and *interest* that signify only money. -The *distinction* between capital and land, between profit and rent, and between both and wages, and *industry*, and *agriculture*, and *immovable* and *movable* private property – this distinction is not rooted in the nature of things, but is a *historical* distinction, a *fixed* historical moment in the formation and development of the contradiction between capital and labour. In industry, etc., as opposed to immovable landed property, is only expressed the way in which [industry] came into being and the contradiction to agriculture in which industry developed. This distinction only continues to exist as a *special *sort of work – as an *essential*, *important* and *life-embracing* distinction – so long as industry (town life) develops *over* and *against* landed property (aristocratic feudal life) and itself continues to bear the feudal character of its opposite in the form of monopoly, craft, guild, corporation, etc., within which labour still has a *seemingly social* significance, still the significance of the *real* community, and has not yet reached the stage of *indifference* to its content, of complete being-for-self[[25]](#TODO;footnote.htm#fn25), i. e., of abstraction from all other being, and hence has not yet become *liberated* capital. +The *distinction* between capital and land, between profit and rent, and between both and wages, and *industry*, and *agriculture*, and *immovable* and *movable* private property – this distinction is not rooted in the nature of things, but is a *historical* distinction, a *fixed* historical moment in the formation and development of the contradiction between capital and labour. In industry, etc., as opposed to immovable landed property, is only expressed the way in which [industry] came into being and the contradiction to agriculture in which industry developed. This distinction only continues to exist as a *special* sort of work – as an *essential*, *important* and *life-embracing* distinction – so long as industry (town life) develops *over* and *against* landed property (aristocratic feudal life) and itself continues to bear the feudal character of its opposite in the form of monopoly, craft, guild, corporation, etc., within which labour still has a *seemingly social* significance, still the significance of the *real* community, and has not yet reached the stage of *indifference* to its content, of complete being-for-self[[25]](#TODO;footnote.htm#fn25), i. e., of abstraction from all other being, and hence has not yet become *liberated* capital. -But liberated *industry*, industry constituted for itself as such, and *liberated capital*, are the necessary *development* of labour. The power of industry over its opposite is at once revealed in the emergence of *agriculture* as a real industry, while previously it left most of the work to the soil and to the slave of the soil, through whom the land cultivated itself. With the transformation of the slave into a *free* worker – i.e., into a *hireling* – the landlord himself is transformed into a captain of industry, into a capitalist – a transformation which takes place at first through the intermediacy of the *tenant farmer*. *The tenant farmer*, however, is the landowner's representative – the landowner's revealed *secret: *it is only through him that the landowner has his *economic* existence – his existence as a private proprietor – for the rent of his land only exists due to the competition between the farmers. +But liberated *industry*, industry constituted for itself as such, and *liberated capital*, are the necessary *development* of labour. The power of industry over its opposite is at once revealed in the emergence of *agriculture* as a real industry, while previously it left most of the work to the soil and to the slave of the soil, through whom the land cultivated itself. With the transformation of the slave into a *free* worker – i.e., into a *hireling* – the landlord himself is transformed into a captain of industry, into a capitalist – a transformation which takes place at first through the intermediacy of the *tenant farmer*. *The tenant farmer*, however, is the landowner's representative – the landowner's revealed *secret:* it is only through him that the landowner has his *economic* existence – his existence as a private proprietor – for the rent of his land only exists due to the competition between the farmers. -Thus, in the person of the *tenant farmer* the landlord *has* already become in essence a *common* capitalist. And this must come to pass, too, in actual fact: the capitalist engaged in agriculture – the tenant – must become a landlord, or vice versa. The tenant's *industrial hucksterism* is the *landowner's *industrial hucksterism, for the being of the former postulates the being of the latter. +Thus, in the person of the *tenant farmer* the landlord *has* already become in essence a *common* capitalist. And this must come to pass, too, in actual fact: the capitalist engaged in agriculture – the tenant – must become a landlord, or vice versa. The tenant's *industrial hucksterism* is the *landowner's* industrial hucksterism, for the being of the former postulates the being of the latter. But mindful of their contrasting origin, of their line of descent, the landowner knows the capitalist as his insolent, liberated, enriched slave of yesterday and sees himself as a *capitalist* who is threatened by him. The capitalist knows the landowner as the idle, cruel, egotistical master of yesterday; he knows that he injures him as a capitalist, but that it is to industry that he owes all his present social significance, his possessions and his pleasures; he sees in him a contradiction to *free* industry and to *free* capital – to capital independent of every natural limitation. This contradiction is extremely bitter, and each side tells the truth about the other. One need only read the attacks of immovable on movable property and vice versa to obtain a clear picture of their respective worthlessness. The landowner lays stress on the noble lineage of his property, on feudal souvenirs or reminiscences, the poetry of recollection, on his romantic disposition, on his political importance, etc.; and when he talks economics, it is *only* agriculture that he holds to be productive. At the same time he depicts his adversary as a sly, hawking, carping, deceitful, greedy, mercenary, rebellious, heartless and spiritless person who is estranged from the community and freely trades it away, who breeds, nourishes and cherishes competition, and with it pauperism, crime, and the dissolution of all social bonds, an extorting, pimping, servile, smooth, flattering, fleecing, dried-up rogue without honour, principles, poetry, substance, or anything else. (Amongst others see the Physiocrat *Bergasse*, whom Camille Desmoulins flays in his journal, *Révolutions de France et de Brabant* [[26]](#TODO;footnote.htm#fn26); see von Vincke, Lancizolle, Haller, Leo, Kosegarten and also *Sismondi*.) -[See on the other hand the garrulous, old-Hegelian theologian Funke who tells, after Herr Leo, with tears in his eyes how a slave had refused, when serfdom was abolished, to cease being the *property of the gentry* [[27]](#TODO;footnote.htm#fn27). See also the patriotic visions *of* *Justus Möser*, which distinguish themselves by the fact that they never for a moment ... abandon the respectable, petty-bourgeois "*home-baked*", *ordinary*, narrow horizon of the philistine, and which nevertheless remain pure fancy. This contradiction has given them such an appeal to the German heart.- *Note *by Marx.] +[See on the other hand the garrulous, old-Hegelian theologian Funke who tells, after Herr Leo, with tears in his eyes how a slave had refused, when serfdom was abolished, to cease being the *property of the gentry* [[27]](#TODO;footnote.htm#fn27). See also the patriotic visions *of* *Justus Möser*, which distinguish themselves by the fact that they never for a moment ... abandon the respectable, petty-bourgeois "*home-baked*", *ordinary*, narrow horizon of the philistine, and which nevertheless remain pure fancy. This contradiction has given them such an appeal to the German heart.- *Note* by Marx.] Movable property, for its part, points to the miracles of industry and progress. It is the child of modern times, whose legitimate, native-born son it is. It pities its adversary as a simpleton, *unenlightened* about his own nature (and in this it is completely right), who wants to replace moral capital and free labour by brute, immoral violence and serfdom. It depicts him as a Don Quixote, who under the guise of *bluntness*, *respectability,* the *general interest*, and *stability*, conceals incapacity for progress, greedy self-indulgence, selfishness, sectional interest, and evil intent. It declares him an artful *monopolist*; it pours cold water on his reminiscences, his poetry, and his romanticism by a historical and sarcastic enumeration of the baseness, cruelty, degradation, prostitution, infamy, anarchy and rebellion, of which romantic castles were the workshops. @@ -43,7 +43,7 @@ The *real* course of development (to be inserted at this point) results in the n Those states which sense something of the danger attaching to fully developed free industry, to fully developed pure morality and to fully developed philanthropic trade, try, but in vain, to hold in check the capitalisation of landed property. -*Landed property* in its distinction from capital is private property – capital – still afflicted with *local* and political prejudices; it is capital which has not yet extricated itself from its entanglement with the world and found the form proper to itself – capital *not* yet *fully developed. *It must achieve its abstract, that is, its *pure*, expression in the course of its *cosmogony*. +*Landed property* in its distinction from capital is private property – capital – still afflicted with *local* and political prejudices; it is capital which has not yet extricated itself from its entanglement with the world and found the form proper to itself – capital *not* yet *fully developed. * It must achieve its abstract, that is, its *pure*, expression in the course of its *cosmogony*. The character of *private property* is expressed by labour, capital, and the relations between these two. The movement through which these constituents have to pass is: @@ -53,7 +53,7 @@ Capital and labour are at first still united. Then, though separated and estran [*Second.*] *The two in opposition*, mutually excluding each other. The worker knows the capitalist as his own non-existence, and vice versa: each tries to rob the other of his existence. -[*Third*.] *Opposition* of each *to* itself. Capital = stored-up labour = labour. As such it splits into *capital itself *and its *interest*, and this latter again into *interest and profit*. The capitalist is completely sacrificed. He falls into the working class, whilst the worker (but only exceptionally) becomes a capitalist. Labour as a moment of capital – its costs. Thus the wages of labour - a sacrifice of capital. +[*Third*.] *Opposition* of each *to* itself. Capital = stored-up labour = labour. As such it splits into *capital itself* and its *interest*, and this latter again into *interest and profit*. The capitalist is completely sacrificed. He falls into the working class, whilst the worker (but only exceptionally) becomes a capitalist. Labour as a moment of capital – its costs. Thus the wages of labour - a sacrifice of capital. Splitting of labour into *labour itself* and the *wages of labour*. The worker himself a capital, a commodity. diff --git a/content/marx/economic-and-philosophic-manuscripts/third.htm.md b/content/marx/economic-and-philosophic-manuscripts/third.htm.md index 8d79b69..56f2410 100644 --- a/content/marx/economic-and-philosophic-manuscripts/third.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/third.htm.md @@ -13,22 +13,22 @@ Economic and Philosophic Manuscripts of 1844 [[28]](#TODO;footnote.htm#fn28) Political Economy as a Product of the Movement of Private Property <!-- class: fst --> -<!-- context --> *||I2|* Re. p. XXXVI <!-- context --> *[This refers to the missing part of the second manuscript. - Ed.]* The *subjective essence *of private property – *private property* as activity for itself [[29]](#TODO;footnote.htm#fn29), as *subject, *as *person* – is *labour*. It is therefore evident that only the political economy which acknowledged *labour* as its principle – *Adam Smith* – and which therefore no longer looked upon private property as a mere *condition* external to man – that it is this political economy which has to be regarded on the one hand as a product of the real *energy* and the real *movement* of private property (it is a movement of private property become independent for itself in consciousness – the modern industry as Self) – as a product of modern *industry* – and on the other hand, as a force which has quickened and glorified the energy and development of modern industry and made it a power in the realm of *consciousness.* +<!-- context --> *||I2|* Re. p. XXXVI <!-- context --> *[This refers to the missing part of the second manuscript. - Ed.]* The *subjective essence* of private property – *private property* as activity for itself [[29]](#TODO;footnote.htm#fn29), as *subject,* as *person* – is *labour*. It is therefore evident that only the political economy which acknowledged *labour* as its principle – *Adam Smith* – and which therefore no longer looked upon private property as a mere *condition* external to man – that it is this political economy which has to be regarded on the one hand as a product of the real *energy* and the real *movement* of private property (it is a movement of private property become independent for itself in consciousness – the modern industry as Self) – as a product of modern *industry* – and on the other hand, as a force which has quickened and glorified the energy and development of modern industry and made it a power in the realm of *consciousness.* -To this enlightened political economy, which has discovered – within private property – the *subjective essence *of wealth, the adherents of the monetary and mercantile system, who look upon private property *only as an objective* substance confronting men, seem therefore to be *fetishists, Catholics. Engels *was therefore right to call *Adam Smith* the *Luther of Political Economy* [See [Outlines of a Critique of Political Economy](#TODO;../../1844/df-jahrbucher/outlines.htm)]. Just as Luther recognised *religion* – *faith* – as the substance of the external *world* and in consequence stood opposed to Catholic paganism – just as he superseded *external* religiosity by making religiosity the *inner* substance of man – just as he negated the priests outside the layman because he transplanted the priest into laymen's hearts, just so with wealth: wealth as something outside man and independent of him, and therefore as something to be maintained and asserted only in an external fashion, is done away with; that is, this *external, mindless objectivity* of wealth is done away with, with private property being incorporated in man himself and with man himself being recognised as its essence. But as a result man is brought within the orbit of private property, just as with Luther he is brought within the orbit of religion. Under the semblance of recognising man, the political economy whose principle is labour rather carries to its logical conclusion the denial of man, since man himself no longer stands in an external relation of tension to the external substance of private property, but has himself become this tense essence of private property. What was previously *being external to oneself* – man's actual externalisation – has merely become the act of externalising – the process of alienating. This political economy begins by seeming to acknowledge man (his independence, spontaneity, etc.); then, locating private property in man's own being, it can no longer be conditioned by the local, national or other *characteristics of private property* as of *something existing outside itself*. This political economy, consequently, displays a *cosmopolitan*, universal energy which overthrows every restriction and bond so as to establish itself instead as the *sole* politics, the sole universality, the sole limit and sole bond. Hence it must throw aside this *hypocrisy* in the course of its further development and come *out in its complete cynicism*. And this it does – untroubled by all the apparent contradictions in which it becomes involved as a result of this theory – by developing the idea of *labour* much *more one-sidedly*, and therefore *more sharply* and *more consistently*, as the sole *essence of wealth;* by proving the implications of this theory to be *anti-human* in character, in contrast to the other, original approach. Finally, by dealing the death-blow to *rent* – that last, *individual, natural* mode of private property and source of wealth existing independently of the movement of labour, that expression of feudal property, an expression which has already become wholly economic in character and therefore incapable of resisting political economy. (The *Ricardo* school.) There is not merely a relative growth in the *cynicism* of political economy from Smith through Say to Ricardo, Mill, etc., inasmuch as the implications of *industry* appear more developed and more contradictory in the eyes of the last-named; these later economists also advance in a positive sense constantly and consciously further than their predecessors in their estrangement from man. They do so, however, *only* because their science develops more consistently and truthfully. Because they make private property in its active form the subject, thus simultaneously turning man into the essence – and at the same time turning man as non-essentiality into the essence – the contradiction of <!-- context --> *||II|* reality corresponds completely to the contradictory being which they accept as their principle. Far from refuting it, the ruptured *world of industry* confirms their *self-ruptured* principle. Their principle is, after all, the principle of this rupture. +To this enlightened political economy, which has discovered – within private property – the *subjective essence* of wealth, the adherents of the monetary and mercantile system, who look upon private property *only as an objective* substance confronting men, seem therefore to be *fetishists, Catholics. Engels* was therefore right to call *Adam Smith* the *Luther of Political Economy* [See [Outlines of a Critique of Political Economy](#TODO;../../1844/df-jahrbucher/outlines.htm)]. Just as Luther recognised *religion* – *faith* – as the substance of the external *world* and in consequence stood opposed to Catholic paganism – just as he superseded *external* religiosity by making religiosity the *inner* substance of man – just as he negated the priests outside the layman because he transplanted the priest into laymen's hearts, just so with wealth: wealth as something outside man and independent of him, and therefore as something to be maintained and asserted only in an external fashion, is done away with; that is, this *external, mindless objectivity* of wealth is done away with, with private property being incorporated in man himself and with man himself being recognised as its essence. But as a result man is brought within the orbit of private property, just as with Luther he is brought within the orbit of religion. Under the semblance of recognising man, the political economy whose principle is labour rather carries to its logical conclusion the denial of man, since man himself no longer stands in an external relation of tension to the external substance of private property, but has himself become this tense essence of private property. What was previously *being external to oneself* – man's actual externalisation – has merely become the act of externalising – the process of alienating. This political economy begins by seeming to acknowledge man (his independence, spontaneity, etc.); then, locating private property in man's own being, it can no longer be conditioned by the local, national or other *characteristics of private property* as of *something existing outside itself*. This political economy, consequently, displays a *cosmopolitan*, universal energy which overthrows every restriction and bond so as to establish itself instead as the *sole* politics, the sole universality, the sole limit and sole bond. Hence it must throw aside this *hypocrisy* in the course of its further development and come *out in its complete cynicism*. And this it does – untroubled by all the apparent contradictions in which it becomes involved as a result of this theory – by developing the idea of *labour* much *more one-sidedly*, and therefore *more sharply* and *more consistently*, as the sole *essence of wealth;* by proving the implications of this theory to be *anti-human* in character, in contrast to the other, original approach. Finally, by dealing the death-blow to *rent* – that last, *individual, natural* mode of private property and source of wealth existing independently of the movement of labour, that expression of feudal property, an expression which has already become wholly economic in character and therefore incapable of resisting political economy. (The *Ricardo* school.) There is not merely a relative growth in the *cynicism* of political economy from Smith through Say to Ricardo, Mill, etc., inasmuch as the implications of *industry* appear more developed and more contradictory in the eyes of the last-named; these later economists also advance in a positive sense constantly and consciously further than their predecessors in their estrangement from man. They do so, however, *only* because their science develops more consistently and truthfully. Because they make private property in its active form the subject, thus simultaneously turning man into the essence – and at the same time turning man as non-essentiality into the essence – the contradiction of <!-- context --> *||II|* reality corresponds completely to the contradictory being which they accept as their principle. Far from refuting it, the ruptured *world of industry* confirms their *self-ruptured* principle. Their principle is, after all, the principle of this rupture. -The physiocratic doctrine of *Dr. Quesnay* forms the transition from the mercantile system to Adam Smith. *Physiocracy* represents directly the decomposition of feudal property in *economic* terms, but it therefore just as directly represents its *economic metamorphosis* and restoration, save that now its language is no longer feudal but economic. All wealth is resolved into *land* and *cultivation* (agriculture). Land is not yet *capital*: it is still a *special* mode of its existence, the validity of which is supposed to lie in, and to *derive from*, its natural peculiarity. Yet land is a general natural *element*, whilst the mercantile system admits the existence of wealth only in the form of *precious metal*. Thus the *object *of wealth – its matter – has straightway obtained the highest degree of universality within the *bounds of nature*, insofar as even as *nature*, it is immediate objective wealth. And land only exists for *man* through labour, through agriculture. +The physiocratic doctrine of *Dr. Quesnay* forms the transition from the mercantile system to Adam Smith. *Physiocracy* represents directly the decomposition of feudal property in *economic* terms, but it therefore just as directly represents its *economic metamorphosis* and restoration, save that now its language is no longer feudal but economic. All wealth is resolved into *land* and *cultivation* (agriculture). Land is not yet *capital*: it is still a *special* mode of its existence, the validity of which is supposed to lie in, and to *derive from*, its natural peculiarity. Yet land is a general natural *element*, whilst the mercantile system admits the existence of wealth only in the form of *precious metal*. Thus the *object* of wealth – its matter – has straightway obtained the highest degree of universality within the *bounds of nature*, insofar as even as *nature*, it is immediate objective wealth. And land only exists for *man* through labour, through agriculture. -Thus the subjective essence of wealth has already been transferred to labour. But at the same time agriculture is the *only productive* labour. Hence, labour is not yet grasped in its generality and abstraction: it is still bound to a particular *natural element as its matter*, and it is therefore only recognised in a *particular mode of existence determined by nature*. It is therefore still only a *specific, particular* alienation of man, just as its product is likewise conceived nearly [as] a specific form of wealth – due more to nature than to labour itself. The land is here still recognised as a phenomenon of nature independent of man – not yet as capital, i.e., as an aspect of labour itself. Labour appears, rather, as an aspect of the *land*. But since the fetishism of the old external wealth, of wealth existing only as an object, has been reduced to a very simple natural element, and since its essence – even if only partially and in a particular form – has been recognised within its subjective existence, the necessary step forward has been made in revealing the *general nature* of wealth and hence in the raising up of *labour* in its total absoluteness (i.e., its abstraction) as the *principle*. It is argued against physiocracy that *agriculture*, from the economic point of view – that is to say, from the only valid point of view – does not differ from any other industry; and that the *essence *of wealth, therefore, is not a *specific *form of labour bound to a particular element – a particular expression of labour – but *labour in general*. +Thus the subjective essence of wealth has already been transferred to labour. But at the same time agriculture is the *only productive* labour. Hence, labour is not yet grasped in its generality and abstraction: it is still bound to a particular *natural element as its matter*, and it is therefore only recognised in a *particular mode of existence determined by nature*. It is therefore still only a *specific, particular* alienation of man, just as its product is likewise conceived nearly [as] a specific form of wealth – due more to nature than to labour itself. The land is here still recognised as a phenomenon of nature independent of man – not yet as capital, i.e., as an aspect of labour itself. Labour appears, rather, as an aspect of the *land*. But since the fetishism of the old external wealth, of wealth existing only as an object, has been reduced to a very simple natural element, and since its essence – even if only partially and in a particular form – has been recognised within its subjective existence, the necessary step forward has been made in revealing the *general nature* of wealth and hence in the raising up of *labour* in its total absoluteness (i.e., its abstraction) as the *principle*. It is argued against physiocracy that *agriculture*, from the economic point of view – that is to say, from the only valid point of view – does not differ from any other industry; and that the *essence* of wealth, therefore, is not a *specific* form of labour bound to a particular element – a particular expression of labour – but *labour in general*. -Physiocracy denies *particular*, external, merely objective wealth by declaring labour to be the *essence *of wealth. But for physiocracy labour is at first only the *subjective essence *of landed property. (It takes its departure from the type of property which historically appears as the dominant and acknowledged type.) It turns only landed property into *alienated man*. It annuls its feudal character by declaring *industry* (agriculture) as its *essence. *But it disavows the world of industry and acknowledges the feudal system by declaring *agriculture* to be the *only* industry. +Physiocracy denies *particular*, external, merely objective wealth by declaring labour to be the *essence* of wealth. But for physiocracy labour is at first only the *subjective essence* of landed property. (It takes its departure from the type of property which historically appears as the dominant and acknowledged type.) It turns only landed property into *alienated man*. It annuls its feudal character by declaring *industry* (agriculture) as its *essence. * But it disavows the world of industry and acknowledges the feudal system by declaring *agriculture* to be the *only* industry. -It is clear that if the *subjective essence *of industry is now grasped (of industry in opposition to landed property, i.e., of industry constituting itself as industry), this essence includes within itself its opposite. For just as industry incorporates annulled landed property, the *subjective* essence of industry at the same time incorporates the subjective essence of *landed property*. +It is clear that if the *subjective essence* of industry is now grasped (of industry in opposition to landed property, i.e., of industry constituting itself as industry), this essence includes within itself its opposite. For just as industry incorporates annulled landed property, the *subjective* essence of industry at the same time incorporates the subjective essence of *landed property*. Just as landed property is the first form of private property, with industry at first confronting it historically merely as a special kind of property – or, rather, as landed property's liberated slave – so this process repeats itself in the scientific analysis of the *subjective* essence of private property, *labour*. Labour appears at first only as *agricultural labour*, but then asserts itself as *labour* in general. <!-- class: fst --> -<!-- context --> *||III|* All wealth has become *industrial* wealth, the *wealth *of *labour*, and *industry* is accomplished labour, just as the *factory system* is the perfected essence of *industry*, that is of labour, and just as *industrial capital* is the accomplished objective form of private property. +<!-- context --> *||III|* All wealth has become *industrial* wealth, the *wealth* of *labour*, and *industry* is accomplished labour, just as the *factory system* is the perfected essence of *industry*, that is of labour, and just as *industrial capital* is the accomplished objective form of private property. We can now see how it is only at this point that private property can complete its dominion over man and become, in its most general form, a world-historical power. diff --git a/content/marx/economic-and-philosophic-manuscripts/wages.htm.md b/content/marx/economic-and-philosophic-manuscripts/wages.htm.md index c88b126..772e6a9 100644 --- a/content/marx/economic-and-philosophic-manuscripts/wages.htm.md +++ b/content/marx/economic-and-philosophic-manuscripts/wages.htm.md @@ -11,7 +11,7 @@ Economic and Philosophic Manuscripts of 1844 ## Wages of Labour <!-- class: fst --> -<b>*Wages *</b>are determined through the antagonistic struggle between capitalist and worker. Victory goes necessarily to the capitalist. The capitalist can live longer without the worker than can the worker without the capitalist. Combination among the capitalists is customary and effective; workers’ combination is prohibited and painful in its consequences for them. Besides, the landowner and the capitalist can make use of industrial advantages to augment their revenues; the worker has neither rent nor interest on capital to supplement his industrial income. Hence the intensity of the competition among the workers. Thus only for the workers is the separation of capital, landed property, and labour an inevitable, essential and detrimental separation. Capital and landed property need not remain fixed in this abstraction, as must the labour of the workers. +<b>*Wages* </b>are determined through the antagonistic struggle between capitalist and worker. Victory goes necessarily to the capitalist. The capitalist can live longer without the worker than can the worker without the capitalist. Combination among the capitalists is customary and effective; workers’ combination is prohibited and painful in its consequences for them. Besides, the landowner and the capitalist can make use of industrial advantages to augment their revenues; the worker has neither rent nor interest on capital to supplement his industrial income. Hence the intensity of the competition among the workers. Thus only for the workers is the separation of capital, landed property, and labour an inevitable, essential and detrimental separation. Capital and landed property need not remain fixed in this abstraction, as must the labour of the workers. <!-- class: fst --> <b>*The separation of capital, rent, and labour is thus fatal for the worker*</b>. @@ -28,7 +28,7 @@ The lowest and the only necessary wage rate is that providing for the subsistenc The accidental and sudden fluctuations in market price hit rent less than they do that part of the price which is resolved into profit and wages; but they hit profit less than they do wages. In most cases, for every wage that rises, one remains *stationary* and one *falls*. <!-- class: fst --> -<b>*The worker need not necessarily gain when the capitalist does, but he necessarily loses when the latter loses. *</b>Thus, the worker does not gain if the capitalist keeps the market price above the natural price by virtue of some manufacturing or trading secret, or by virtue of monopoly or the favorable situation of his land. +<b>*The worker need not necessarily gain when the capitalist does, but he necessarily loses when the latter loses.* </b>Thus, the worker does not gain if the capitalist keeps the market price above the natural price by virtue of some manufacturing or trading secret, or by virtue of monopoly or the favorable situation of his land. Furthermore, *the prices of labour are much more constant than the prices of provisions. Often they stand in inverse proportion*. In a dear year wages fall on account of the decrease in demand, but rise on account of the increase in the prices of provisions – and thus balance. In any case, a number of workers are left without bread. In cheap years wages rise on account of the rise in demand, but decrease on account of the fall in the prices of provisions – and thus balance. @@ -51,7 +51,7 @@ Let us take the three chief conditions in which society can find itself and cons <strong>(2)</strong> Let us now take a society in which wealth is increasing. This condition is the only one favorable to the worker. Here competition between the capitalists sets in. The demand for workers exceeds their supply. But: <!-- class: fst --> -*In the first place, *the raising of wages gives rise to overwork among the workers. The more they wish to earn, the more must they sacrifice their time and carry out slave-labour, completely losing all their freedom, in the service of greed. Thereby they shorten their lives. This shortening of their life-span is a favourable circumstance for the working class as a whole, for as a result of it an ever-fresh supply of labour becomes necessary. This class has always to sacrifice a part of itself in order not to be wholly destroyed. +*In the first place,* the raising of wages gives rise to overwork among the workers. The more they wish to earn, the more must they sacrifice their time and carry out slave-labour, completely losing all their freedom, in the service of greed. Thereby they shorten their lives. This shortening of their life-span is a favourable circumstance for the working class as a whole, for as a result of it an ever-fresh supply of labour becomes necessary. This class has always to sacrifice a part of itself in order not to be wholly destroyed. <!-- class: fst --> <b>*Furthermore*</b>: When does a society find itself in a condition of advancing wealth? When the capitals and the revenues of a country are growing. But this is only possible: @@ -109,7 +109,7 @@ In theory, rent of land and profit on capital are *deductions* suffered by wages When society is in a state of decline, the worker suffers most severely. The specific severity of his burden he owes to his position as a worker, but the burden as such to the position of society. -But when society is in a state of progress, the ruin and impoverishment of the worker is the product of his labour and of the wealth produced by him. The misery results, therefore, from the *essence *of present-day labour itself. +But when society is in a state of progress, the ruin and impoverishment of the worker is the product of his labour and of the wealth produced by him. The misery results, therefore, from the *essence* of present-day labour itself. Society in a state of maximum wealth – an ideal, but one which is approximately attained, and which at least is the aim of political economy as of civil society – means for the workers *static misery.* @@ -126,10 +126,10 @@ Let us now rise above the level of political economy and try to answer two quest In political economy labour occurs only in the form of *activity as a source of livelihood.* <!-- class: indentb --> -<!-- context --> *||VIII, 1|*“It can be asserted that those occupations which presuppose specific talents or longer training have become on the whole more lucrative; whilst the proportionate reward for mechanically monotonous activity in which one person can be trained as easily and quickly as another has fallen with growing competition, and was inevitably bound to fall. And it is just *this* sort of work which in the present state of the organization of labour is still by far the commonest. If therefore a worker in the first category now earns seven times as much as he did, say, fifty years ago, whilst the earnings of another in the second category have remained unchanged, then of course both are earning *on the average* four times as much. But if the first category comprises only a thousand workers in a particular country, and the second a million, then 999,000 are no better off than fifty years ago – and they are *worse off* if at the same time the prices of the necessaries of life have risen. With such superficial *calculation of averages *people try to deceive themselves about the most numerous class of the population. Moreover, the size of the *wage* is only one factor in the estimation of the *worker’s *income, because it is essential for the measurement of the latter to take into account the certainty of its *duration *– which is obviously out of the question in the anarchy of so-called free competition, with its ever-recurring fluctuations and periods of stagnation. Finally, the *hours of work *customary formerly and now have to be considered. And for the English cotton-workers these have been increased, as a result of the entrepreneurs’ mania for profit. <!-- context --> *||IX, 1|* to between twelve and sixteen hours a day during the past twenty-five years or so – that is to say, precisely during the period of the introduction of labour-saving machines; and this increase in one country and in one branch of industry inevitably asserted itself elsewhere to a greater or lesser degree, for the right of the unlimited exploitation of the poor by the rich is still universally recognized.” (Wilhelm Schulz, *Die Bewegung der Production*.) +<!-- context --> *||VIII, 1|*“It can be asserted that those occupations which presuppose specific talents or longer training have become on the whole more lucrative; whilst the proportionate reward for mechanically monotonous activity in which one person can be trained as easily and quickly as another has fallen with growing competition, and was inevitably bound to fall. And it is just *this* sort of work which in the present state of the organization of labour is still by far the commonest. If therefore a worker in the first category now earns seven times as much as he did, say, fifty years ago, whilst the earnings of another in the second category have remained unchanged, then of course both are earning *on the average* four times as much. But if the first category comprises only a thousand workers in a particular country, and the second a million, then 999,000 are no better off than fifty years ago – and they are *worse off* if at the same time the prices of the necessaries of life have risen. With such superficial *calculation of averages* people try to deceive themselves about the most numerous class of the population. Moreover, the size of the *wage* is only one factor in the estimation of the *worker’s* income, because it is essential for the measurement of the latter to take into account the certainty of its *duration* – which is obviously out of the question in the anarchy of so-called free competition, with its ever-recurring fluctuations and periods of stagnation. Finally, the *hours of work* customary formerly and now have to be considered. And for the English cotton-workers these have been increased, as a result of the entrepreneurs’ mania for profit. <!-- context --> *||IX, 1|* to between twelve and sixteen hours a day during the past twenty-five years or so – that is to say, precisely during the period of the introduction of labour-saving machines; and this increase in one country and in one branch of industry inevitably asserted itself elsewhere to a greater or lesser degree, for the right of the unlimited exploitation of the poor by the rich is still universally recognized.” (Wilhelm Schulz, *Die Bewegung der Production*.) <!-- class: indentb --> -“But even if it were as true as it is false that the average income of *every *class of society has increased, the income-differences and *relative* income-distances may nevertheless have become greater and the contrasts between wealth and poverty accordingly stand out more sharply. For just because total production rises – and in the same measure as it rises – needs, desires and claims also multiply and thus *relative* poverty can increase whilst *absolute* poverty diminishes. The Samoyed living on fish oil and rancid fish is not poor because in his secluded society all have the same needs. But in a state *that is forging ahead*, which in the course of a decade, say, increased by a third its total production in proportion to the population, the worker who is getting as much at the end of ten years as at the beginning has not remained as well off, but has become poorer by a third.” (*op. cit.*, pp. 65-66) +“But even if it were as true as it is false that the average income of *every* class of society has increased, the income-differences and *relative* income-distances may nevertheless have become greater and the contrasts between wealth and poverty accordingly stand out more sharply. For just because total production rises – and in the same measure as it rises – needs, desires and claims also multiply and thus *relative* poverty can increase whilst *absolute* poverty diminishes. The Samoyed living on fish oil and rancid fish is not poor because in his secluded society all have the same needs. But in a state *that is forging ahead*, which in the course of a decade, say, increased by a third its total production in proportion to the population, the worker who is getting as much at the end of ten years as at the beginning has not remained as well off, but has become poorer by a third.” (*op. cit.*, pp. 65-66) <!-- class: fst --> But political economy knows the worker only as a working animal – as a beast reduced to the strictest bodily needs. |