butchersapron
Bring back hanging
Two people who haven't read capital. Swimmingly.
You're right that I still don't grasp what Marx means by 'commodity'. The end of chapter 1 is where I've stopped when trying to read Capital before for the same reason. I've pushed on a bit this time, but clearly I still don't get it.Two people who haven't read capital. Swimmingly.
Yes, because of its perceived use value, which in turn gives it exchange value. Abstracting a commodity entirely from a material basis doesn't work, though. There is some material basis to a commodity - it is a commodity because of the value that is attached to it by us, but it is still something 'out there'. It has a material basis even if it is a process.
You're right that I still don't grasp what Marx means by 'commodity'.
In a social process - if you say the mind it makes some individual act of consciousness the focus, even if you intend to say generally.
Well here is my problem right here, I think. When I periodically come back to Marx, I'm always expecting some kind of Bertrand Russell-style straightforward analysis. But that isn't what I get. What I get is something I can't really grasp, expressed in a way that I don't see to be necessary, following in a philosophical tradition whose value I've always struggled to fathom. I'll duck out of this thread for now.Anything for sale. You´re making it more difficult than it is.
Now while I haven't read Capital, I have read Harvey's companion book. He makes the point that Marx analyses capitalism in motion. That it only makes sense in motion, as a dynamic system, with each part influencing the other, with opposing concepts (use value Vs exchange value for example) which come together (into a commodity, for example). It's not a linear analysis, cos causality doesn't really work like that.Well here is my problem right here, I think. When I periodically come back to Marx, I'm always expecting some kind of Bertrand Russell-style straightforward analysis. But that isn't what I get. What I get is something I can't really grasp, expressed in a way that I don't see to be necessary, following in a philosophical tradition whose value I've always struggled to fathom. I'll duck out of this thread for now.
Right. I understand that! Thanks.Now while I haven't read Capital, I have read Harvey's companion book. He makes the point that Marx analyses capitalism in motion. That it only makes sense in motion, as a dynamic system, with each part influencing the other, with opposing concepts (use value Vs exchange value for example) which come together (into a commodity, for example). It's not a linear analysis, cos causality doesn't really work like that.
Looking forward to getting on to the bits about species-being to see what Marx has to say about that.
Well here is my problem right here, I think. When I periodically come back to Marx, I'm always expecting some kind of Bertrand Russell-style straightforward analysis. But that isn't what I get. What I get is something I can't really grasp, expressed in a way that I don't see to be necessary, following in a philosophical tradition whose value I've always struggled to fathom.
Ah, right. Will have to add them to the list then.You wont find them in Capital, they´re in the earlier work, especially Theses on Feuerbach.
We might live imagining ourselves as individual consciousnesses but seems clear that we're first and foremost the product of material and social processes and subjectivity follows after.
Ah, right. Will have to add them to the list then.
But there'd be no place for too much on the individual part of that in the sort of analysis Marx was attempting, or you'd end up with something not far from a great men view of history. Place for individual consciousness is lit, art and all the rest.I think (and I think that Marx thought) that the process is dialectical.
Subjectivity is the result of wider social processes, but these wider social processes are also produced by subjective agency.
The categories ´subject´ and ´object´ are mutually definitive and form a single whole, so it makes no sense to speak of one pole of the dichotomy producing the other.
But there'd be no place for too much on the individual part of that in the sort of analysis Marx was attempting, or you'd end up with something not far from a great men view of history. Place for individual consciousness is lit, art and all the rest.
That's what Marx defines it as in Chapter 4. It's pretty explicit.Why do you say that capital is a process? Because it grows? Because it expresses a relation between people? Because it is not material? Some other reason?
Value therefore now becomes value in process, money in process, and, as such, capital. It comes out of circulation, enters into it again, preserves and multiplies itself within circulation, emerges from it with an increases size, and starts the same cycle again and again.
i'm sure by this stage even the less astute following the thread will have worked out a number of things about Phil:-
1) He has not read the book he claims to know so much about
2) He makes up his own theories about something that is covered in the book and attributes these to being accurate representations of Marx's
3) When caught out doing (2), which happens very often due to (1), he claims that his is still the correct interpretation because even though Marx's words & ideas directly contradict his, apparently none of us have access to what Marx really meant. Not content with this excuse however, we are even told that it is a mistake to try to recapture Marx´s original meaning. Obviously oblivious to the fact that these two excuse are in direct contradiction to what he so laughably tries to do in (2) above
4) When caught out and exposed, noise & bluster and personal abuse are thrown around in an attempt to take the heat away from the web of contradictions that have become apparent in his posts
5) He's been on the radio
It's not surprising at all that most people misinterpret Marx, especially in view of the iron grip that Leninist materialism exerted over the world of institutional Communism for 50 years.
Marx's 'labor-power' is the philosophical descendent of German idealist categories like Feuerbach's 'species-being' and Hegel's 'Geist.' It basically refers to human life itself. It is human life itself--not any individual acts of labor--that is alienated in the form of capital
To be fair, Phil has said a number of times that what he is writing is his own interpretation of Marx
i'm sure by this stage even the less astute following the thread will have worked out a number of things about Phil
That's what Marx defines it as in Chapter 4. It's pretty explicit.
Your claims that I haven´t read anything, don´t know what I´m talking about, and so on are not just false--they are demonstrably false (if anyone wants me to demonstrate their falsity just PM me). Furthermore you know perfectly well that they are false.
To be fair, Phil has said a number of times that what he is writing is his own interpretation of Marx rather than what Marx originally meant to say. Then again, he does infer the opposite in a few places too.
Now, I wouldn't know a good interpretation of Marx from a bad, but as far as I'm concerned this is a thread for beginners and as such should be about the mainstream interpretation of Capital.
why do you keep getting so much of it so badly wrong then?
Look dude, if I´m being honest then yes, you have been right on a couple of occasions here when I´ve been wrong. The distinction between simple and abstract labor for example--I´ll put my hand up and admit that I learned something from you then.
BUT the problem is that your attitude makes it completely impossible for me to make such concessions in debate because, at least to judge from past form, you will just pounce on any tiny mistake, gloat endlessly and at every available future opportunity, and use it as incontrovertible proof that I have never read even a single word of Marx, or in all probability anything else either. Most probably you feel the same way about acknowledging the errors that you may make. It´s not a productive method of discussion, is it?
So I suggest that you cease engaging in this daft game of who has read most, and that instead we both acknowledge that the other potentially has something interesting and useful to say, and that from this point on we play the ball and not the man.
Howzat?
So yes, well played, you're a better man than I had thought
Hi Rory.I see it like the simplest of uncomplicated and pure ideals
Like I buy one piece of cloth and cut it into two .. sell one and buy another bigger piece and cut it into three, sell two and buy three etc
Although it's gone awry as a concept and I must get round to reading Marx tbf