The following post is the third installment in an ongoing series on some of the key ideas in Marx’s thought. Part one can be found here. The second part is linked here. The last two parts will follow as they are completed: “What is Capital?” and, lastly, “Communism”.
Capitalist Society and the Value Form
Marx begins Capital by raising the question of wealth: “The wealth of societies in which the capitalist mode of production prevails appears as an ‘immense collection of commodities’; the individual commodity appears as its elementary form” (125). In putting forward the contradiction between increased productivity of labor and the division of labor, Marx was able to show that as wealth grows so does exploitation and misery. Continue reading Capitalism and the Value Form
(By Gussel Sprouts)
“Communism is the riddle of history solved, and it knows itself to be this solution.” (Marx)
If we are to affirm the ideology of Marx, and the Marxist understanding of not only communism, but its relationship to humanity, we can only begin so by understanding his thoughts on ideology and of his break with Feuerbach, and what this means for the relationships of subjects/objects. Louis Althusser, the philosopher who said “structures don’t take to the streets” as he turned his nose up at the students protesting in May ’68, disingenuously knew or cared little for the ideas of Marx and the ways they were distinct from the other thinkers of his time. At other times, he was willfully and honestly ignorant, but it is important to understand that Althusser’s thought is largely contradictory in a logistical sense (he was inconsistent in his breaks/agreements with Marx) but also in a sense that he produced thought which was fundamentally anti-Marxist. Continue reading Communism is the Ascension of Humanity as the Subject of History: A Critique of Althusser and the Affirmation of Marx
Como siempre, si encuentras un error gramatical o en la traducción te agradeceríamos tu ayuda en corregirlo para mejorar nuestro trabajo. Puedes conseguir el artículo original en Ingles aquí.
Traducido por L Boogie y Parce
Las siguientes entradas representan una parte de un proyecto mayor sobre la teoría comunista y organización revolucionaria que se inició el verano pasado. Es un proyecto en curso que no sólo fue diseñado para proporcionar un esquema de referencia para nuestra propia agrupación. En términos más amplios, está destinado a ser una contribución a las discusiones en curso y debates sobre la teoría y práctica comunista, que, en nuestro momento histórico, no puede y no será el producto de cualquier grupo individual. Continue reading La Teoría Comunista De Marx
by Eve Mitchell and Tyler Zimmerman
Recently, Nat Winn, a member of Fire Next Time and Kasama weighed in on a discussion of Marxist-Feminism begun on the FNT blog originally by Ba Jin and ZoRa B’Al Sk’a and with a response by Eve Mitchell of Unity and Struggle. We welcome the energetic engagement by all parties including those commenting on the Kasama blog on what remains one of the most critical questions of our time: the content and forms of women’s liberation.
The scope of Eve’s response did not go beyond clarifying the relationship between Federici and James, and discussing broadly the Marxist-Feminist methodology, including the Wages for Housework campaign. Nat has challenged the practical implications of Wages for Housework which is supposedly linked to the political failings of Marxist-Feminism. Continue reading For Herself, and Therefore, for the Class: Toward a Methodological Feminism
This is the second part in an ongoing series on some of the key ideas in Marx’s thought. The first part can be found here.
The preceding section discussed Marx’s understanding of human beings in the abstract. However, a true picture only emerges when one grasps humanity in the concrete; that is, in its actual living existence. So, for instance, in the beginning of the previous section the relationship between essence and existence was described as a matter of “standpoint.” This terminology is important because it suggests how Marx conceived of humanity as a dialectical unity between its essence and its mode of existence. One can only view human beings from different, distinct sides that, nonetheless, constitute a whole. As was emphasized above, essence only comes into being through existence and its content only exists objectively as form. Continue reading History and the Social Forms of Existence
Lo siguiente es la primera parte de algunas notas del capítulo uno de El Capital. Esta es mi primera vez traduciendo un artículo tan complejo como éste. Así que si lees algo que no está traducido bien o hay un error gramático le agradecería su ayuda en corregirlo. Puedes conseguir el artículo original en Ingles aquí.
Originalmente escrito por HiFi y traducido por Parcer.
El Carácter Doble de la Mercancía es el Carácter Doble Del Trabajo
Marx empieza capítulo uno de El Capital describiendo el carácter doble de la mercancía. Un lado de la mercancía se define por la forma en que se utiliza. Marx llama a esto el “valor de uso.” Él define uso por cómo la mercancía “satisface necesidades humanas, de cualquier clase que ellas sean” (3). La idea de “necesidades humanas” representa una función importante en el pensamiento de Marx y toma una multitud de significados interrelacionados. Continue reading Notas Del Capítulo Uno De El Capital
The link for the Spanish translation of this post can be found here.
The following posts represent one part of a larger project on communist theory and revolutionary organization that was begun this past summer . It is an ongoing working project that was not only intended to provide a frame of reference for our own grouping. More broadly, it is meant to be a contribution to ongoing discussions and debate on communist theory and practice, which, in our historical moment, cannot and will not be the product of any single grouping. Continue reading The Communist Theory of Marx
Marx at the Margins is an important summary of Marx’s thought concerning the relationship between the capitalist and non-capitalist world, colonialism and social development, as well as nationalism and internationalism. The book provides a general overview of Marx’s thinking about these issues, especially as Anderson draws together and gives some narrative form to an extremely wide-ranging number of Marx’s writings. However, Anderson doesn’t always step back to consider this material from a more conceptual standpoint. Therefore these notes try and synthesize Anderson’s reading in order to lay the groundwork for a more schematic understanding of the issues raised in the book. Continue reading Thoughts on Kevin Anderson’s Marx at the Margins
The following is the first part of some notes on chapter one of Capital. The second part will follow in the upcoming months.
The Dual Character of the Commodity is the Dual Character of Labor
Marx begins chapter one of Capital by describing the dual character of the commodity. One side of the commodity is defined by how it is used. Marx calls this “use-value.” He defines use by how the commodity “satisfies human needs of whatever kind” (125). The idea of “human needs” plays an important role in Marx’s thought and takes on a number of interrelated meanings. In the German Ideology he argues “The first historical act is thus the production of the means to satisfy these needs, the production of material life itself. And indeed this is an historical act, a fundamental condition of all history” (47). Throughout history human beings have produced things, or “uses,” to address their basic and expanded needs, which gives rise to particular forms of society, specific kinds of social relations and subjectivities. Continue reading Notes on chapter one of Marx’s Capital, Part One
Background to the 1844 Manuscripts
Some of us around Gathering Forces are reading a selection from The Economic and Philosophic Manuscripts of 1844 by Karl Marx. We should be careful not see this document as just a brilliant piece of writing coming from a solitary brain of an intellectual giant. Instead this writing is a powerful product of its time with all sorts of issues and events shaping its coming together. Four things which stand out in shaping this document are: a) Marx was breaking from Hegel who thought history moved through a world spirit and alienation was only mental. b) Marx was heavily influenced by the working class and specifically the Silesian weavers uprising in Germany. This was an important moment for Marx has it continued to propel him to break from bourgeois radicalism and left-wing Hegelianism. He saw that the movement of history was the process of production, that it was materially located in the working class. So two things are solved in this piece: alienation’s material dimension and the labor process as the central thread of human history. What placing the labor process as central to human history meant was that by only solving the contradictions in how humans work can we hope to build a radically new society. Or as Raya says, “He began with the proletarian activity at the point of production. He separated labor from product and from property, and looked for the contradiction within labor itself. It is through this contradiction that the laborer would develop, that is, would overcome the contradictions in the capitalist method of production (Marxism and Freedom, 55).” c) Marx was separating himself from the various dimensions of French socialism. It’s a big list so I won’t go into it here but folks can look up Utopian Socialism, Auguste Blanque, and Proudhon to get a sense of what I mean. d) He was using British political economy as a basis for his critique of political economy.
Continue reading When we lose control of our labor power