communists in situ

leberwurst proletariat

Tag: totality

The Money Theory of the State (Merchant, 2021)


Reflections on Modern Monetary Theory

by Jamie Merchant, Feb 2021, Brooklyn Rail: Field Notes

“No domination is so easily borne, even so gratefully felt, as the domination of high-minded and highly educated officials.”

— Georg Friedrich Knapp1

Kafka’s unfinished final novel, The Castle, can be read as a parable about the misrecognition of power. In the course of trying to discover if he has, or has not, been appointed as a land surveyor by the local authorities, the protagonist K. becomes obsessed with the authorities themselves, the officials of the great castle whose shadow looms over the village below. Its bureaucrats cut nearly superhuman figures, working tirelessly day and night on countless cases while keeping track of innumerable files with an otherworldly zeal that overawes K. and the villagers, who respect and even revere them. Over the course of the narrative, though, it becomes evident that all this strenuous paper-pushing might be completely pointless, directed to tasks they may never complete, involving problems and questions that cannot be resolved or perhaps never existed in the first place—including, probably, K.’s appointment. The officials might very well have no idea what they are doing, or they might be useless drones, working themselves to death toiling away in busy work that never goes anywhere. But for K. this is unthinkable. For their prestige flows from the impersonal rule of the mechanism, the calcified, methodical, formal procedures that, as in a cage, enfold and dominate the officials and the villagers alike. K. deploys his own formidable powers of reasoning to penetrate their mysteries in his quest to gain permission to enter the castle. But the more he learns, the more he calmly reasons and deduces the state of affairs with impeccable logic, the more transfixed he is by the officials’ cabbalistic aura, the more entangled he becomes in their byzantine networks of influence, and the more he effectively dominates himself.

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Postone and Class Theory


by A New Institute for Social Research (2019)

Moishe Postone’s most famous work in the Anglophone world, Time, Labor, and Social Domination, is hampered by the fact that it is written against a straw man — “traditional Marxism.” The effort to prove that traditional Marxism has a superficial understanding of capitalism, and thus that the USSR only made superficial changes and remained essentially capitalist, leads him to the curious argumentative strategy of attempting to sift out only what is ‘essential’ in Marx’s theory. Yet as Postone himself continually asserts, Marx’s categories are historically specific and refer to the actually-existing capitalist social totality. This perverted totality is constituted by a real metaphysics, an essential movement and its forms of appearance, but that doesn’t make the forms of appearance ‘inessential’ in the sense of being dispensable — as every student of Hegel knows, essence must appear. What sense does it make then to claim that the commodity (a thing produced by and for exchange) is essential, but exchange is not? That proletarian labor is essential, but class is not? It makes sense only to the extent that Postone has redefined property, class, and exchange in a superficial manner in order to declare them inessential.

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Basic Banalities (Vaneigem, 1962)


Basic Banalities

Raoul Vaneigem

Internationale Situationniste #7 (April 1962)

Translated by Ken Knabb


BUREAUCRATIC CAPITALISM has found its legitimation in Marx. I am not referring here to orthodox Marxism’s dubious merit of having reinforced the neocapitalist structures whose present reorganization is an implicit homage to Soviet totalitarianism; I am stressing the extent to which crude versions of Marx’s most profound analyses of alienation have become generally recognized in the most commonplace realities — realities which, stripped of their magical veil and materialized in each gesture, have become the sole substance of the daily lives of an increasing number of people. In a word, bureaucratic capitalism contains the tangible reality of alienation; it has brought it home to everybody far more successfully than Marx could ever have hoped to do, it has banalized it as the reduction of material poverty has been accompanied by a spreading mediocrity of existence. As poverty has been reduced in terms of survival, it has become more profound in terms of our way of life — this is at least one widespread feeling that exonerates Marx from all the interpretations a degenerate Bolshevism has made of him. The “theory” of peaceful coexistence has accelerated this awareness and revealed, to those who were still confused, that exploiters can get along quite well with each other despite their spectacular divergences.

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From Marx to Hegel and Back to the Future


In einer Zeit globaler wirtschaftlicher Krisen, zunehmender gesellschaftlicher Ungleichheiten sowie neuer sozialer Bewegungen und politischer Kämpfe gibt es ein wiederaufblühendes Interesse an Marx und seinem Denken.  Für eine kritische Auseinandersetzung mit unserer Welt ist eine erneute Lektüre von Marx tatsächlich von entscheidender Bedeutung. Das war der Ausgangspunkt der internationalen Konferenz von 25. bis 27. Februar 2016: From Marx to Hegel and Back to the Future. Hier haben wir einige der Vorträge dokumentiert.

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Money and Totality


Michael Roberts reviews Fred Moseley’s new book, Money and Totality, Brill, 2016

One of the major trends in the world economy in the last two years has been the collapse of the price of oil in world markets. From a peak of over $100 a barrel, the price plummeted to under $30 a barrel and is still only around $40. The explanation for this fall, as provided by mainstream economics, is simple. There has been a change in the supply and demand for oil. Economists then go on to discuss which is the more important factor: supply increasing or demand falling.

But this analysis of the price of a commodity and what is it is worth at the level of supply and demand – as taught in all economics textbooks in colleges – is superficial at best. There is a joke in financial investor circles, when discussing why the stock price of a particular company has suddenly fallen: ‘Well, there were more sellers than buyers’ – true to the point of tautology.

What explains why a barrel of oil is $40 and not $1? Why do 100 paper clips cost $1 and one car costs $20,000? In other words, we need to understand what something is worth in the marketplace beyond just supply and demand; we need a theory of value. From that, we can begin to explain the workings of a capitalist economy, where everything is produced for sale. And if we can measure changes in value we can begin to understand the laws of motion of a capitalist economy – and, Marxist economics would add, its key contradictions, because Marxist economics is not so interested in the changes in the price of one commodity as in the nature and causes of the overall trends and fluctuations in an economy. That is, macroeconomics – with a purpose.

Marxist value theory is based on the view that commodities are priced in the market according to the labour time expended on them. Actually, labour time is basic for all forms of social production by human beings. As Marx wrote,

Every child knows a nation which ceased to work, I will not say for a year, but even for a few weeks, would perish. Every child knows, too, that the masses of products corresponding to the different needs required different and quantitatively determined masses of the total labour of society. That this necessity of the distribution of social labour in definite proportions cannot possibly be done away with by a particular form of social production, but can only change the mode of its appearance, is self-evident. No natural laws can be done away with.1

But Marx goes on:

What can change in historically different circumstances is only the form in which these laws assert themselves. And the form in which this proportional distribution of labour asserts itself, in the state of society where the interconnection of social labour is manifested in the private exchange of the individual products of labour, is precisely the exchange value of these products.

This is why Marxist theory of value applies to capitalism, not previous modes of social organisation.

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