Nothing Makes Me Human
Nice video but wrong. Labor doesn’t make us human. Nothing does.
From Critique and Historical Transformation, by Moishe Postone (2004):
At the heart of Marx’s analysis of the commodity is his argument that labour in capitalism has a ‘double character’: it is both ‘concrete labour’ and ‘abstract labour’. ‘Concrete labour’ refers to the fact that some form of what we consider labouring activity mediates the interactions of humans with nature in all societies. ‘Abstract labour’ does not simply refer to concrete labour in the abstract, to ‘labour’ in general, but is a very different sort of category. It signifies that labour in capitalism also has a unique social dimension that is not intrinsic to labouring activity as such: it mediates a new, quasi-objective form of social interdependence. ‘Abstract labour’, as a historically specific mediating function of labour, is the content or, better, ‘substance’ of value.
Labour in capitalism, then, according to Marx, is not only labour, as we understand it transhistorically and commonsensically, but is also a historically specific socially-mediating activity. Hence its objectifications – commodity, capital – are both concrete labour products and objectified forms of social mediation. According to this analysis, the social relations that most basically characterise capitalist society are very different from the qualitatively specific, overt social relations – such as kinship relations or relations of personal or direct domination – which characterise non-capitalist societies. Although the latter kind of social relations continue to exist in capitalism, what ultimately structures that society is a new, underlying level of social relations that is constituted by labour. Those relations have a peculiar quasi-objective, formal character and are dualistic – they are characterised by the opposition of an abstract, general, homogeneous dimension and a concrete, particular, material dimension, both of which appear to be ‘natural’, rather than social, and condition social conceptions of natural reality.
The abstract character of the social mediation underlying capitalism is also expressed in the form of wealth dominant in that society. Marx’s ‘labour theory of value’ is not a labour theory of wealth, that is, a theory that seeks to explain the workings of the market and prove the existence of exploitation by arguing that labour, at all times and in all places, is the only social source of wealth. Marx analysed value as a historically specific form of wealth, which is bound to the historically unique role of labour in capitalism; as a form of wealth, it is also a form of social mediation.
Marx explicitly distinguished value from material wealth. This distinction is crucially important for his analysis. Material wealth is measured by the quantity of products produced and is a function of a number of factors such as knowledge, social organisation, and natural conditions, in addition to labour. Value is constituted by human labour-time expenditure alone, according to Marx, and is the dominant form of wealth in capitalism. Whereas material wealth, when it is the dominant form of wealth, is mediated by overt social relations, value is a self-mediating form of wealth. As I shall elaborate, Marx’s analysis is of a system based on value that both generates and constrains the historical possibility of its own overcoming by one based on material wealth.
Within the framework of this interpretation, then, what fundamentally characterises capitalism is a historically specific abstract form of social mediation – a form of social relations that is unique inasmuch as it is mediated by labour. This historically specific form of mediation is constituted by determinate forms of social practice and, yet, becomes quasi-independent of the people engaged in those practices. The result is a historically new form of social domination – one that subjects people to impersonal, increasingly rationalised, structural imperatives and constraints that cannot adequately be grasped in terms of class domination, or, more generally, in terms of the concrete domination of social groupings or of institutional agencies of the state and/or the economy. It has no determinate locus and, although constituted by determinate forms of social practice, appears not to be social at all.
Whereas in traditional Marxism, labour is treated transhistorically, as constituting the quasi-ontological standpoint of the critique of capitalism, within this framework, labour constitutes the object of the critique. In the former, the categorical forms of capital veil the ‘real’ social relations of capitalism, in the latter they are those social relations. In other words, the quasi-objective structures of mediation grasped by the categories of Marx’s critique of political economy do not veil the ‘real’ social relations of capitalism, that is, class relations, just as they do not hide the ‘real’ historical Subject, that is, the proletariat. Rather, those historically dynamic mediating structures are the fundamental relations of capitalist society and constitute the Subject.
The reinterpretation of Marx’s theory I have outlined constitutes a basic break with, and critique of, more traditional interpretations. As we have seen, such interpretations understand capitalism in terms of class relations structured by the market and private property, grasp its form of domination primarily in terms of class domination and exploitation, and formulate a normative and historical critique of capitalism from the standpoint of labour and production (understood transhistorically in terms of the interactions of humans with material nature). I have argued that Marx’s analysis of labour in capitalism as historically specific seeks to elucidate a peculiar quasi-objective form of social mediation and wealth (value) that constitutes a form of domination which structures the process of production in capitalism and generates a historically unique dynamic. Hence, labour and the process of production are not separable from, and opposed to, the social relations of capitalism, but constitute their very core. Marx’s theory, then, extends far beyond the traditional critique of the bourgeois relations of distribution (the market and private property); it grasps modern industrial society itself as capitalist. It treats the working class as the basic element of capitalism rather than as the embodiment of its negation, and does not conceptualise socialism in terms of the realisation of labour and of industrial production, but in terms of the possible abolition of the proletariat and of the organisation of production based on proletarian labour, as well as of the dynamic system of abstract compulsions constituted by labour as a socially mediating activity.