Capital course 2015-2016

Reading Capital Closely

Livestream Course on Volume 1

During the 2015–16 school year, Marxist-Humanist Initiative (MHI) will sponsor a course on the first volume of Marx’s Capital: A Critique of Political Economy. The course will be taught by Andrew Kliman, author of Reclaiming Marx’s “Capital” and The Failure of Capitalist Production. If there is sufficient interest, subsequent volumes may be taught in the future.

Marx regarded Capital as a theoretical blow to the bourgeoisie from which it would never recover. We will read Capital in that spirit–that is, not only as a work that can help us understand our world, but as a theoretical critique of the political-economic thought of the bourgeoisie and of other Left tendencies (such as Proudhonism). Attention will be given to uncovering the uniqueness and specificity of Marx’s ideas and analyses––things he has to say that are not found elsewhere, and that are largely absent from discussions on the Left today––and to the critical and revolutionary character of Capital.

Against the grain of contemporary academic and popular discourse, the course will emphasize understanding the text rather than “applying” or “using” it. Careful attention will be paid to the specific question Marx poses at a particular point and the argument(s) he offers to answer it, and to the book’s overall argumentative strategy. Secondary literature will be greatly de-emphasized. The book is certainly difficult, but you can understand it, not just understand what others have said about it. What is needed is hard work, perseverance, and attention to detail. Study questions and reading suggestions will be made available ahead of time; you will be expected to have done the week’s reading prior to the class session.

Class sessions will be held weekly between September and early May, with breaks for holidays, etc., from 1 to 3 p.m. on Sundays (Eastern time in U.S.) Class members who are unable to participate at that time, or who must miss a particular session, will be able to view the Livestream video––which will not be available to the general public––and will be expected to do so prior to the next session.

Participants will have the opportunity to ask questions and make comments both during the class session and on a “bulletin board” afterward; the latter questions will be addressed at the start of the next session.

We don’t want money to be an obstacle to participation. The fee for the course will be low––just enough to cover expenses (professional recording, uploading, etc.).

Applying for the course

The Livestream videos will not be released, during the course or in the future, to the general public. Class participants must agree in writing to refrain from (1) transferring or reproducing the recordings; (2) making their own recordings; and (3) communicating to non-participants what others (including the instructor) have said or written during the class sessions or on the “bulletin board,” unless permission is granted ahead of time. Knowledge of Capital is a powerful weapon in the struggle for a new, human society, and it is important that powerful weapons be in proper hands and used responsibly.

The course is open to trustworthy people who will behave in a solidaristic manner and adhere to standard norms of scholarly dialogue (argument rooted in evidence and reasoning), and whose interest in learning Capital isn’t limited to personal edification. Given that the course will be provided at cost, we ask that applicants think of non-monetary ways they can help MHI. (Monetary donations also help MHI, of course.)

To apply for the course, please address the above concerns and write to by July 15.

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Abstract Labor- Capital chapter one

Capital Chapter 1

Compared with the Critique of Political Economy, Capital’s opening exposition is much clearer and more powerful, due in large part to the category of ‘intrinsic value’ which Marx introduces. Commodities have an intrinsic value which is expressed in exchange value. Value is different than use-value and exchange value. It is a 3rd thing.

To establish what this 3rd thing is Marx makes some basic but powerful observations. “But clearly, the exchange relation of commodities is characterized precisely by its abstraction from their use-values.” (127) Here “abstraction” refers to a material process as well as a process of eliminating non-essential characteristics to arrive at characteristics/elements that are essential. “If we disregard the use-value of commodities only one property remains, that of being products of labor.” (128) But if we abstract from the use-value of the commodities we must also “abstract from the material constituent and forms which make it a use-value.” In other words, if use-value is inessential to value then so is any aspect of labor which accounts for the specific usefulness of the commodity. (While Marx says “we” must abstract it should be clear that he is still following the actual material logic of commodities themselves and not just performing a mental experiment.) This abstraction “entails the disappearance of the different concrete forms of labor,” leaving us with “labor-power expended without regard to the form of its expenditure.” This is abstract labor.

It may be useful to repeat a few points from the above summary just to make it clear what Marx is saying. Abstract labor is “labor-power expended without regard to the form of its expenditure.” This means that abstract labor refers to an aspect of actual human labor. “Concrete labor” refers to the aspect of labor which accounts for different use-values. Concrete labor does not refer to all aspects of the material labor process. It only refers to those aspects which account for the heterogeneous use-values of commodities. This seems very clear from the steps in Marx’s method of abstraction here. I point this out because I believe that confusion creeps into conversations about concrete and abstract labor because people (and I myself have been confused on this point) often think that concrete labor refers to all physical aspects of the labor process while abstract labor refers to some loose metaphor for the social nature of labor. It seems clear from a careful reading of these opening paragraphs of Capital that this is not how Marx is using the terms ‘abstract’ and ‘concrete.’


Marx says that exchange-value is the necessary mode of appearance of this value but before getting into this appearance he first finds it important to spend some time investigating “value independent of its form of appearance.” He can do this because value exists outside of its form of appearance. But this existence isn’t an ideal existence. It is a real material existence. It is the abstract labor time that is materialized in commodities. Thus it can be examined on its own without devolving into idealistic philosophical reflection.

After saying that the magnitude of value is determined by the duration of labor time Marx moves onto the category of Socially Necessary Labor Time (SNLT). “However, the labor that forms the substance of value is equal human labor, the expenditure of identical human labor power.” What makes this labor identical is not that everyone works at exactly the same level of productivity. What makes the labor identical is that the labor only counts as social labor, “to the extent that it has the character of a socially average unit of labor.” Marx’s example of the English hand-loom weaver makes this clear. The introduction of power-looms halved the amount of labor time required to make a quantity of fabric. Thus the hand-loom weavers had to sell their product at the new price set by the power-looms even though they could only produce at half the efficiency of the new technology. Only half of their labor counted as social. This is how SNLT makes all labor identical.

Stepping back from the text for a moment, it seems that SNLT introduces a further aspect of capitalist labor in addition to the insights given by abstract labor. Abstract labor explains the commensurability of commodities due to the reduction of all labor to an abstract expenditure of human effort. Since all labors share the same abstract quality, the commodities which serve as the embodiments of this abstract labor all share the same essential substance. SNLT explains how different labor, operating at different levels of productivity, can be treated as identical human labor and thus form the substance of value as an undifferentiated magnitude.

Then comes the section on the ‘Dual Character of Labor Embodied in Commodities’. Marx says that this two-fold nature is “crucial to an understanding of political economy, and requires further elucidation.”

The paragraphs on concrete labor are an expansion upon what Marx has already said earlier in the chapter. To make different use-values we need different types of labors. These heterogeneous labors correspond to the division of labor. The division of labor is not specific to capitalism nor is use-value-creating labor. Use-values cannot confront each other as commodities unless they are different and thus the product of different labors.

Turning to the “homogenous substance” which forms the value of commodities Marx says we must “leave aside the determinate quality of productive activity, and therefor the useful character of labor,” so that what remains is “an expenditure of human energy”.

“Tailoring and weaving, though qualitatively different productive activities, are each a productive expenditure of human brains, nerves, and muscles, and in this sense are human labour. They are but two different modes of expending human labour power. Of course, this labour power, which remains the same under all its modifications, must have attained a certain pitch of development before it can be expended in a multiplicity of modes. But the value of a commodity represents human labour in the abstract, the expenditure of human labour in general.” (p.134)

As in the CPE there is a very close connection between abstract labor and simple labor, “It is the expenditure of simple labour power, i.e., of the labour power which, on an average, apart from any special development, exists in the organism of every ordinary individual.” (p.135) Here though, unlike the CPE, Marx does not immediately allude to changes in the labor process in capitalism which bring about this deskilling.

This leads to an explanation of the way changes in productivity do not alter the amount of value produced by an hour of labor. Productivity refers to an aspect of concrete labor, the amount of use-values produced in a length of time. But in terms of abstract labor, which abstracts from use-value, an hour of labor is an an hour of labor. This distinction, made possible only by an understanding of the dual-character of labor, yields powerful insights into political economy. It explains, among other things, why unit-values of commodities fall as productivity rises.

Marx concludes, “On the one hand all labour is an expenditure of human labour power, in the physiological sense, and it is in this quality of being equal, or abstract human labour, that it forms the value of commodities. On the other hand, all labour is an expenditure of human labour power in a particular form and with a definite aim, and it is in this quality of being concrete useful labour, that it produces use values.” (p137)

Here Marx clearly identifies abstract labor with the equality of labors. He has already explained what forces create this equality. The reduction of labor to simple labor makes private labors qualitatively the same. Socially Necessary Labor Time treats labors as quantitatively the same. These two forces together allow for an equality of labor so that labor can be considered in its most abstract sense, “an expenditure of human labor power in the physiological sense”. Concrete labor does not refer to all physical aspects of the labor process. It refers to those aspects of labor that account for the unique use-values of commodities.

we are worth more

Section 3 on “The Form of Value or Exchange-value

Just as the last section discussed the dual nature of labor this section starts by reminding us that commodities have a dual nature: their natural form which corresponds to their use-value, and a social form which corresponds to their value. Since value is social it only appears in the relation between commodities. This form of appearance is the value-form, or money-form. Marx will show that the money form is only a developed form of the commodity-commodity relation, thus firmly situating the value-form, and thus the theory of money, within the theory of the commodity. The invisible opponents here are Proudhon and his followers like Darimon who sought to alleviate the social ills of capitalism by getting rid of money without getting rid of commodity production. By establishing the necessity of the money-form to commodity production Marx shows the silliness of the entire Proudhonian conception.

Passages like this make is sound as if the process of equating two commodities is also the process which carries out the reduction of labor to abstract labor:

“But the act of equating tailoring with weaving reduces the former in fact to what is really equal in the two kinds of labour, to the characteristic they have in common of being human labour. This is a roundabout way of saying that weaving too, in so far as it weaves value, has nothing to distinguish it from tailoring, and, consequently, is abstract human labour. It is only the expression of equivalence between different sorts of commodities which brings to view the specific character of value-creating labor, by actually reducing the different kinds of labour embedded in the different kinds of commodities to their common quality of vein human labor in general.” (p.142)
But I suspect that Marx is not actually claiming that the act of exchange is what makes weaving and tailoring abstract expenditures of human labor in general. Instead I believe his focus in this passage, as it is for most of this section of chapter 1, is on how things appear in exchange, what the value-form expresses. He is saying that when we look at the value-form, the equating of two commodities in the market, then their common substance is revealed, a common substance which requires that we abstract away from concrete labor. The expression of equivalence “brings to view” this abstraction. Perhaps, if Marx had been writing Capital knowing of the ways in which ‘value-form’ theorists would cast his theory of abstract labor he might have chosen his words more carefully! Yes we make this abstraction with our minds. But this mental abstraction is made possible by by the material reality that labors are already considered abstract in production by capital.
The next page, I believe, helps to clearly situate what is going on.
“We see, then, that everything our analysis of the value of commodities previously told us is repeated by the linen itself, as soon as it enters into association with another commodity, the coat. Only it reveals its thoughts in a language with which it alone is familiar, the language of commodities. In order to tell us that labour creates its own value in its abstract quality of being human labour, it says that the coat, in so far as it counts as its equal, i.e., is value, consists of the same labour as it does itself.”
This seems to clearly state that what Marx has previously established about abstract labor is merely being ‘revealed’ and ‘expressed’ in the process of equating two commodities. ‘Being abstract labour’ is a quality of labor which can only be expressed by commodities when one commodity stands for the equivalent of another.
Despite the complexities of the value-form which Marx explores in detail in this section, these opening observations pretty much sum-up the basic relation of abstract labor to the value-form.
The concrete/abstract theme returns when Marx comes to the peculiarities of the equivalent form of value where “concrete labor becomes the form of manifestation of its opposite, abstract human labor.” (150) Both linen and coat are only values because they are embodiments of abstract human labor. When the use-value of the coat is used to measure the value of the linen then this also means that the concrete labor which creates the use-value of the coat, tailoring, serves as the “expression of abstract human labor.” (150) Again, this line of thought explores the way in which abstract labor reveals itself, or is expressed, in the value-form. Marx clearly holds that the abstract nature of the labor contained in the coat and the linen is already abstract before they enter into the relative-equivalent expression: “Both therefore possess the general property of being human labor, and they therefore have to be considered in certain cases, such as the production of value, solely from this point of view. There is nothing mysterious in this.” (150)
The following bit about Aristotle further establishes that Marx is talking here about the expression of abstract labor in the value-form, and the way this expression leads to certain mental conceptions about the world. More importantly, it shows that abstract labor, as a category, cannot exist without the capitalist mode of production, despite the existence of commodity exchange in ancient Greek society. Because Aristotle’s society was based on an inequality of labor it was not possible for a concept of intrinsic value, based on abstract human labor, to exist. But if it was merely the exchange of commodities that rendered labor abstract then Aristotle should have had no problem solving the riddle of the commensurability of commodities.
This also clarifies Marx’s intention in relation to the claim by Rubin and others that a “physiological” definition of abstract labor, that is, one that defines abstract labor in relation to certain physiological characteristics of work, necessarily leads to an ahistorical conception of abstract labor. Of course, all human labor, throughout history, is, in some sense, “a certain productive expenditure of muscles, nerves, brain, etc.” But it is only in capitalist society where this aspect of labor is value producing, and in which this abstract aspect produces certain mental conceptions about the equality of labor and the equality of people.
In discussing the expanded relative form of value Marx notes “It becomes plain, that it is not the exchange of commodities which regulates the magnitude of their value; but, on the contrary, that it is the magnitude of their value which controls their exchange proportions.”(156) Since abstract labor is the substance of value and since value is what “controls” the exchange ratios of commodities, it would not make sense to posit that it is exchange which makes labor abstract.
When Marx finally gets to the ‘general form of value’ we see where this was all headed. It must be stressed that the entire point of the argument is to show how it is that one commodity comes to be the expression of human labor in general, of abstract labor. When, as in the simple or accidental form of value, the linen expresses its value in the coat, the value of the linen is expressed in the use-value of the coat. In the expanded form of value the value of the linen is expressed in the use-value of whatever commodity it exchanges for. In both cases the value of the linen seems to be expressed in only a specific use-value, and thus to be expressed via the specific concrete labor that went into the equivalent. It is only in the ‘general form of value’, when all commodities express their value in one commodity, that one commodity takes on the ability to express ‘human labor in general’. But this does not mean that general form of value is what creates human labor in general.
“It thus becomes evident that because the objectivity of commodities as values is the purely ‘social existence’ of these things, if can only be expressed through the whole range of their social relations; consequently the form of their value must possess social validity.” (p.159)
Again, Marx’s goal is to counter the Proudhonian conception of money as the root of so many social ills by showing that money is just an inevitable product of the commodity form. Money’s function is to express abstract labor in a “general social form”. The labor that makes the general equivalent (linen) is converted into “the general form of appearance of undifferentiated human labor.” The wording here is very precise. Establishing linen as the general equivalent does not convert concrete to abstract labor. Instead what is happening is that the private labor of the weaver becomes the “general form of appearance of undifferentiated human labor”. This is all about appearance, about expression.
“In this manner the labour objectified in the values of commodities is presented not just presented negatively, as labor in which abstraction is made from all the concrete forms and useful property of actual work. Its own positive nature is explicitly brought out, namely that it is the reduction of all kinds of actual labour to their common character of being human labour in general, of being the expenditure of human labour power.” (159-160)
We must pay careful attention to the wording. Marx is writing about “bringing out” and “presenting” the positive nature of this labor. These abstract qualities already exist. The general form of value is just allowing us to see them.
4. Fetishism
Toward the beginning of the fetishism section, in enumerating the unique qualities of the commodity form  Marx says “The equality of all kinds of human labour takes on a physical form in the equal objectivity of the product of labor as values.” (164) Again, human labor is qualitatively equal (in a capitalist society) and this labor takes the form of commodities which share the same value substance.
The unique aspect of commodity fetishism is that the social relations between producers are taken for objective relations between things. Commodities have two ‘objectivities’. They are material objects with concrete use-values and they are “socially uniform objectivity as values”.(166) This dual nature of the commodity is a reflection of the dual nature of labor, which takes place historically, “only when exchange has already acquired a sufficient extension and importance to allow useful things to be produced for the purpose of being exchanged, so that their character as values has already to be taken into consideration during production.”(166) Only when production is production for exchange does labor have this “two-fold social character”.
“It is only by being exchanged that the products of labor acquire a socially uniform objectivity as values, which is distinct from their sensuously varied objectivity as articles of utility.” (166) In the past this sentence has seemed, to me, as if it suggests, contrary to what I have argued here, that exchange is bestowing value on commodities, and/or making labor abstract. However, after the preceding close reading of Section 3 on the Value Form it now becomes clear to me that this sentence is referring to the need for a commodity to express its value in an equivalent, to acquire a socially recognized form of expression distinct from its own physical body. The general equivalent is this “socially uniform objectivity” which expresses the pre-existing value of the commodity in an objective form.

This, I believe sums up most of the relevant material from Chapter 1 as it relates to abstract labor. I have found this useful in making sense of the Critique of Political Economy and the Grundrisse, where in the past it seemed to me as if there coexisted two different lines of thought as to the relation of concrete to abstract labor. It seems clearer, after a closer re-reading of Chapt 1 of Capital, that the explorations of the general equivalent in the CPE and Grundrisse were not meant to make a claim that the exchange of commodities for money was what made labor abstract, or created value. Rather, the analysis of the value form is meant to explain how the pre-existing value of commodities is necessarily expressed in a use-value independent of the commodity, a use-value which is the socially recognized embodiment of general human labor.

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Abstract Labor- Critique of Political Economy

Critique of Political Economy , Chapter One
[I am using some obscure edition from 1904 by International Library Publishing Co. NI Stone translation. So I’m sure the page numbers will be of no use to anyone. Sorry. However a few of the quotes are from the MIA translation, since that saves me time on having to type out quotes.]

The argument in the Critique has many similarities to Chapter One of Capital. (The most glaring theoretical difference between the two chapters is the absence of the distinction between exchange-value and value in the Critique, a distinction that Marx had apparently not yet made in his own mind. ) First Marx demonstrates that certain properties of exchange value clearly point to the existence of a common substance that allows commodities to be commensurable. This common substance is the fact that they are all products of social labor. As in Capital he immediately proceeds to an examination of this substance with a focus on its abstract character.

Since commodities are equivalents “they represent equal volumes of the same kind of labor,” which he calls, “uniform, homogenous, simple labor.” When we consider commodities and the labor that creates them from the perspective of use-value we see heterogeneous uses and heterogeneous labors. But when considered from the vantage point of exchange-value we see a homogenous value substance and homogenous labor, “i.e. labor from which the individuality of the worker is eliminated. Labor creating exchange value is, therefore, abstract general labor.”

In the next paragraph Marx uses the phrase, “simple, homogenous, abstract, general labor”. This leads us to wonder about the relation of each of these words to each other. Is this a list of synonyms or are all of these words separate terms modifying ‘labor’? If they are not synonyms then what exactly is the relation of simple labor to abstract labor? What is the relation of the homogenous quality of labor to its abstract nature? Do ‘abstract’ and ‘general’ belong together in the way that a Hegelian ‘abstract universal’ is a two-word term? Later Marx will use the word ‘universal’ and ‘social’ to modify ‘labor’. What is the relation of ‘universal’ to ‘abstract’? I’ll try to keep these questions in mind as I proceed through the chapter and as I consider Capital and the Grundrisse.

Given that all labors are of the same homogenous quality, time becomes the measurement of the value created by labor. Marx writes that in order to understand how value is determined by labor time we have to understand 3 things: 1. the reduction of labor to simple labor; 2. the specific ways in which commodity producing labor becomes social labor; and 3. the difference between labor as producer of use-value and labor as producer of value (or, in other words, concrete and abstract labor, though he doesn’t put it this way here.) He then proceeds to explain each of these 3 aspects.


The reduction of all labors to labor which is qualitatively the same, “uniform, simple, homogenous labor” is an abstraction. But this is not an abstraction that happens in our minds. Rather “it is an abstraction which takes place daily in the social process of production.” If we make an abstraction in our mind we mentally abstract away certain qualities of a class of things until we select the quality that we feel captures the real essence of the thing. But if a social process carries out this abstraction then it is the social process which whittles the thing down to a basic essence. Capitalist production reduces labor to an abstract, homogenous state by reducing most labors to simple labor. Simple labor is unskilled labor, the average labor that an individual in a given society can perform, “a certain productive expenditure of muscles, nerves, brain, etc.” This is the bulk of all labor in a capitalist society. In this way labor doesn’t appear as the labor of different individuals but rather individuals appear as mere organs of labor.

Marx is very clearly linking ‘abstract labor’ to the unskilled, generic labor that forms the bulk of all labor in a capitalist society.  “This abstraction of human labor in general virtually exists in the average labor which the average individual of a given society can perform-a certain productive expenditure of human muscle, nerve, brain, etc.” (p.25) With phrases like “this abstraction of human labor in general” Marx clearly links the terms ‘abstract’ and ‘general’. This helps clarify some of the relations between adjectives that I mentioned above. Also, here we see the direct link between unskilled (or ‘simple’) labor and abstract labor. The “abstraction which takes place daily in the social process of production,” is a real material abstraction which renders all labors qualitatively the same. This real material process is the reduction of most labor to simple labor. The question then arises: “Are simple labor and abstract labor the same thing?” This passage in Marx seems to be saying that they are two different aspects of the same thing. Simple labor “varies in different countries and at different stages of civilization…”(p. 25) while abstract labor refers to human labor in general, “labor which is qualitatively the same and therefore differs only in quantity.” (p.24) It is the reduction to simple labor, whatever the actual set of skills that comprise simple labor in a given society, that renders all labor homogenous so that we may refer to it as ‘abstract labor’.

After discussing the reduction of skilled labor to simple labor Marx proceeds to the second of the above points, the specific way in which commodity producing labor becomes social labor. He broaches the topic through a discussion of socially necessary labor time (SNLT). It is not individual labor time which sets the value of commodities but rather the average labor time required by society given the current conditions of labor. In addition to labor being social in the general sense capitalist labor has a unique sociality in which it is only social to the extent that it is equal labor. Here Marx reiterates his statements about the reduction to simple labor making labor homogenous thus allowing it to enter into relations of equality with other labors. The addition of SNLT to the picture further refines this notion of equality. In addition to labor being simple and homogenous it now also is only social to the extent that it measures up against against the SNLT. Wasted labor does not become social labor. SNLT and social labor are not the products of individuals but are objective magnitudes/categories given by the social conditions of labor.


Since labor is qualitatively the same (homogenous, abstract, general labor) and reduced to a quantitative equality via SNLT, the “labor-time of a single individual is directly expressed in exchange value as universal labor-time, and this universal character of individual labor is the manifestation of its social character.” (p.26-7) “It is the labor-time of an individual, his labor time, but only as labor-time common to all, regardless as to which particular individual’s labor-time it is.” This then is ‘universal labor time’.

This helps us relate two more terms, “social” and “universal”. Social labor seems here to be identified with SNLT, abstract labor. It is labor which measures up to this average social labor. It can be done by anyone and therefore is not dependent on any one laborer. Social labor is also useful labor, labor which contributes to the reproduction of society. Commodities have to be exchanged before they can be used and thus labor only realizes its social quality when its product is sold. In this chapter Marx clearly relates the exchange of commodities with realizing the social nature of labor.

When the labor-time of an individual is expressed in exchange-value it becomes universal labor-time “and this universal character of individual labor is the manifestation of its social character.” This is bound up with the role of the universal equivalent, the commodity which all other commodities measure their value in, thus serving as a manifestation of universal, abstract labor time. When commodities exchange with the universal equivalent their private labors are realized as universal labor. After a comparison with directly social labor of prior modes of production Marx says that the unique thing about the capitalist mode of production is that private labor “becomes social labor only by taking on the form of its direct opposite, the form of abstract universal labor.”

Because part of this long paragraph deals with commodities realizing their value through exchange I could see how a cursory reading might make one think that Marx is saying that it is the exchange of commodities for money which renders the labor embodied in them abstract labor, or universal labor. However I do not take this paragraph to be saying that exchange is what makes the labor abstract or that exchange creates value. First of all, he talks about private labor being “directly expressed in” universal labor through exchange, and of private labor “manifesting” its social character.  Furthermore, he doesn’t actually use the word “abstract” in this discussion. Instead he uses ‘social’ and ‘universal’. Marx has just gone through a long explanation of how the simplification of labor renders labor abstract and how SNLT makes labor quantitatively equal. It would be contradictory to then turn around and say that exchange is what makes labor abstract. Rather, exchange is the final stage where the social realities of production are ‘realized’. If what is required for labor to be social labor is given by the conditions of production (the reduction to abstract labor, the establishment of SNLT then exchange can in no way create SNLT or abstract labor. All exchange can do is realize what already exists in a potential state.

I think the same holds true for ‘universal’ even though it is perhaps tricky to see immediately in the paragraph. By ‘universal’ Marx means labor which is common to all but not dependent on anyone persons’ labor. In some ways the ‘universal’ character of private labors already seem to have been established by reducing labors to abstract labor and to SNLT. However, they are still private labors which only realize their relation to the abstraction ‘general social labor’ when commodities are sold. Exchange is not what makes it possible for a persons’ labor to be entirely replaceable by another’s in this universal sense. Rather, what Marx is after in his paragraph is, amongst other things, to explain how this universal quality is expressed in exchange through the exchange with the universal equivalent.

Finally Marx comes to the 3rd thing which we must understand about the labor that creates value, the difference between labor creating use-value and labor creating exchange-value. He expands on this point for some time, beginning with a bit on commodity fetishism, although he doesn’t actually use that term yet. “Labor, which creates exchange-value, is, finally, characterized by the fact that even the social relations between men appear in the reversed form of a social relation between things.” This juxtaposition of social relations and their “material cover” leads to Marx’s discussion of abstract and concrete labor. “Whereas labour positing exchange-value is abstract universal and uniform labour, labour positing use-value is concrete and distinctive labour, comprising infinitely varying kinds of labour as regards its form and the material to which it is applied.” While it’s not said as explicitly as in Capital, it seems clear labor is both abstract and concrete at the same time.

Expanding on this theme Marx explains how changes in productivity affect the value of commodities. He then moves into a discussion of exchange-value. Because commodity A must measure its value in commodity B, the use-value of B (by which he means the physical body of B) becomes the means of expressing the value of A. This finds its highest expression in the universal equivalent, the money commodity, which comes to express the value of all other commodities.

Use-value is realized in exchange. By itself a commodity is just an embodiment of individual labor time, not universal labor time. Through an exploration of exchange and the universal equivalent Marx will argue that it is the role of the universal equivalent to allow individual labor time to take the form of universal labor time. But with phrases like “It is not directly an exchange value, but must become one” the lack of distinction between value and exchange-value really mar the text and leave Marx open to various interpretations. Since exchange-value is a relation between two commodities it is obvious that the commodity must be in an exchange-relation in order to have exchange-value.

On 46 Marx says that private labors only become universal and social once they are exchanged as equivalents. He doesn’t use the word abstract. Social labor exists in a latent state, to be revealed in exchange. “Thus a new difficulty arises: on the one hand, commodities must enter the exchange process as materialized universal labour-time, on the other hand, the labour-time of individuals becomes materialized universal labour-time only as the result of the exchange process.” p.47


Marx also says that prior to exchange, exchange value and universal labor time are an abstraction which must find “concrete expression” through the actual process of exchange. (“Linen thus becomes the universal equivalent through universal action..”48 ) Here ‘abstract’ refers to an ideal or potential quality that must become concrete through real action. This passage could be seen as conflicting with Marx’s previous remarks about abstract labor if we take ‘universal’ to mean the same thing as ‘abstract’. But if we treat the two terms as referring to different aspects of labor then we do not run up against a contradiction. If abstract labor refers to the homogenous, impersonal nature of labor, a generic expenditure of muscle, brain and nerve, created by the capitalist labor process then this category of abstract labor doesn’t necessarily explain how private labor becomes social labor. It merely explains why all labors are of a similar quality and thus commensurable. But they are still private labors which must realize their social nature only in exchange, when commodity values are measured in money. The question of how private labor time becomes universal social labor time is a different question. Marx solves this latter question through his analysis of the money commodity which resolves the tension between use-value and value and between private and social labor by externalizing value, universal labor, in the form of the money commodity which all other commodities measure themselves in.

Working definitions from CPE:

abstract labor: a generic exertion of muscles, brain, nerves, etc. That which is most common to all labor and that which capitalist labor is reduced to through the deskilling of work.

simple labor: the basic, ‘unskilled’ labor that comprises the bulk of all labor in a given capitalist society. This changes as production changes.

universal labor: aspects of labor that do not belong to any one worker but are set by society through SNLT and AL.

homogeneous labor: the quality that capitalist labor has of being interchangeable and indifferent to the specific concrete labors that comprise it. This is a result of the reduction of work to simple labor and of capital’s indifference to the use-values it creates.

social labor: labor that is necessary for the reproduction of society. In order for labor in a capitalist society to be social it must produce something that is used and it must produce it at the SNLT.

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Abstract Labor and reading Marx

In the next few posts I will post a close reading of some important works by Marx that explore his concept of ‘abstract labor’. In a past post from last summer I wrote about some revelations I had from reading Ilenkov that I thought helped me come to terms with Marx’s use of the term ‘abstract’ when he speaks of Abstract Labor. Since then, however, I have become convinced that that line of inquiry was not as helpful as it could have been. I had this idea that there was something very complex going on with the abstract-concrete distinction and that I needed to understand a lot of complex dialectical ideas in order to really make sense of what Marx is doing with the concept of abstract labor. And while I do think it is useful to think about the way Marx handles abstractions in various dialectical ways, I now think that coming to terms with his use of ‘abstract’ in the context of ‘abstract labor’ does not require so much extra-reading, as if one needs to read all of Hegel in order to get ‘abstract labor’.

(As an aside, if I could go back and change anything about the way I have pursued my studies of Marx it would be to read less Marxists and more Marx.)

As I mentioned before, I have not been satisfied by my own understanding of the concept of abstract labor. I believe the confusion crept into my mind a long time ago when I read I.I. Rubin’s “Essays on Marx’s Theory of Value.” Rubin questions the idea that abstract labor can refer to physiological aspects of the labor process and instead argues that it is the process of exchanging commodities for money which makes labor abstract, a line of thought that has become known as the ‘value-form’ school. The issue is tricky because one can find passages in Marx like this from chapter one of Capital, “It is only by being exchanged that the products of labor acquire a socially uniform objectivity as values, which is distinct from their sensuously varied objectivity as articles of utility.” Such a sentence, in the past, led me to think that there was a case for arguing that exchange bestows social qualities (like abstractness?) onto commodities and the labor that creates them.

However, my recent close readings have helped me clarify these issues. I read through relevant passages in the Grundrisse, Critique of Political Economy and Capital. The latter two are ready for posting. I may or may not get around to polishing the Grundrisse notes enough to post (I have not had much time for the blog as of late). My main questions in the readings were these:

What is abstract labor and how does Marx make use of the terms ‘abstract’ and ‘concrete’?

How does abstract labor relate to simple labor, universal labor, homogenous labor, general labor and other terms that often appear side by side?

How does abstract labor relate to socially necessary labor time?

How does indirectly social labor realize its sociality and how does this process relate to the category of abstract labor? How is the concept that all labor is abstract related to concept of money as an embodiment of universal general labor that renders private labor social?

As always, I hope that those who have the time to read my posts feel up for posting their thoughts. I always find comments helpful.

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Discussing Volume 2 on Alpha to Omega

I recently appeared on Tom O’Brien’s excellent podcast ‘From Alpha to Omega’. We discussed Volume 2 of Capital and other matters.

(Apparently WordPress has made embedding podomatic content more difficult so you must follow the link to get to the podcast.)

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Abstraction, Abstract Labor and Ilyenkov

What reading Ilyenkov helped me understand about Abstraction and Abstract Labor.

All theory makes abstractions. Marx’s abstractions are different than how we often think of the term. His method, a dialectical materialist method, treats abstractions in a different way than other methods. One of these differences is that abstractions appear in reality itself, not just in the mind of those contemplating reality. Abstract Labor is not a result of theory. It is a real phenomenon of capitalism.

For awhile I have been frustrated with my understanding of Abstract Labor and with my understanding of the relation of abstract labor to Marx’s dialectical method. (There is a two-part video in my Law of Value series in which I attempt to deal with both abstract labor and abstraction but I think I really missed the mark completely on both topics in that video.) So I recently turned to Evald Ilyenkov’s classic book “The Dialectics of the Abstract and the Concrete in Marx’s Capital” to straighten me out. After spending several weeks doing a close reading of the book I can now say “I once was lost but now I’m found, twas blind but now I see.” This book does not fuck around. I highly recommend it.

I knew I was lost, that I was missing something crucial about the relation of abstraction to abstract labor, when I came across this passage in Marx’s Value-Form Appendix to the first German edition of Capital vol. 1, a passage that I didn’t understand:

“Within the value-relation and the value expression included in it, the abstractly general counts not as a property of the concrete, sensibly real; but on the contrary the sensibly-concrete counts as the mere form of appearance or definite form of realisation of the abstractly general. The labour of tailoring, which, for example, hides in the equivalent ‘coat’, does not possess, within the value-expression of the linen, the general property of also being human labour. On the contrary. Being human labour counts as its essence (Wesen), being the labour of tailoring counts only as the form of appearance (Erscheinungsform) or definite form of realisation of this its essence. This quid pro quo is unavoidable because the labour represented in the product of labour only goes to create value insofar as it is undifferentiated human labour, so that the labour objectified in the value of the product is in no way distinguished from the labour objectified in the value of a different product.

“This inversion (Verkehrung) by which the sensibly-concrete counts only as the form of appearance of the abstractly general and not, on the contrary, the abstractly general as property of the concrete, characterises the expression of value. At the same time, it makes understanding it difficult. If I say: Roman Law and German Law are both laws, that is obvious. But if I say: Law (Das Recht), this abstraction (Abstraktum) realises itself in Roman Law and in German Law, in these concrete laws, the interconnection becoming mystical.”
Marx, Value Form Appendix to 1st German Edition of Capital vol. 1, 1867

Often, in common language, when we talk about abstraction we are identifying the general properties that all objects of a certain class have, setting aside (abstracting from) differences. For instance, when I say ‘piano’ I refer to the general features that all pianos have (strings hit by hammers activated by keys, etc.) but I abstract away from all differences between particular pianos (size, model, age, etc.). In this everyday, non-dialectical sense of abstraction (Ilyenkov calls it ‘Old Logic’) an abstraction is based on the general features of a class of objects. The abstraction itself, the abstract piano, does not exist in reality. Only particular pianos exist. Therefore the abstract piano only exists in the mind. For old logic abstractions are only in the mind while the opposite of abstract, concrete, refers to the objects of the real world, the particular pianos. For old logic an abstract idea is correct if it adequately captures the general features of a class of objects. It is wrong if there are concrete objects within this class that do not have the general features of the abstraction. Thus, if there is a piano with no hammers (like the Yamaha Avante-Grand) this would challenge our abstraction that a piano is something with strings hit by hammers activated by keys.

But this is not how Marx deals with abstract and concrete. In the quote above he says that “the abstractly general counts not as a property of the concrete, sensibly real; but on the contrary the sensibly-concrete counts as the mere form of appearance or definite form of realisation of the abstractly general.” In our old-logic abstraction ‘piano’ the abstract general features (strings, hammer, keys, etc.) were all properties of the concrete. They were specific features of the concrete that we singled out, abstracted, as the general features of all pianos. Here Marx is saying, quite explicitly, that this is NOT what he means by ‘abstract’ when he talks about abstract labor. Instead he says that the concrete is merely an expression of the abstract. Concrete labors are just the form of appearance of abstract labor. This implies that abstract labor is a real thing, existing in reality, and that concrete labors are merely the various guises that abstract labor appears in.

Clearly this is a different way of looking at abstract-concrete. We could explain this by saying that Marx is being Idealist, that he thinks the Ideal exists in reality and that concrete reality is just an expression of the Ideal. This would be the Hegelian approach. But we know that Marx is not an idealist so that can’t be the explanation.

Let’s put this quote of Marx’s to the side for the moment and return to it after looking at some of the things Ilyenkov clarifies about Marx’s notion of abstract and concrete.

Whereas old-logic sees abstraction as a mental process and concrete as a quality of sensual reality, Marx sees reality itself as having abstract and concrete aspects. Thought can also be abstract or concrete. An abstract aspect of reality is reflected in an abstract concept. A concrete aspect of reality is reflected in a concrete concept. So the first thing we have to rid ourselves of is this notion that abstract-concrete is analogous to mind-matter.

The next thing we have to consider is the way in which meaning, for Marx, is all about the interrelations of things within a complex system. Contrary to positivist notions of reality in which objects can be understood on their own, in isolation from a system of interactions, Marx only understands things relationally. The meaning, the essence of an object, is not found by observing it in a vacuum. It’s essence is found in the role it plays within a larger system. The same object could have a different essence in a different system.

Concrete reality is composed of many interrelations, relations which form laws of motion. The goal of theory, or science, is to understand this concrete reality in all of its interrelations. A concrete concept is one that captures the real essence of these interrelations. The goal of thinking, of theory, is concrete concepts. However we cannot immediately see all of reality and understand all of the complex interrelations all at once. We can only see a bit at a time. We point our camera to the right, then to the left, then we zoom in, then we zoom out, etc. What is this process? It is the process of abstraction. Abstraction means to leave out some detail and focus in on certain aspects at the expense of others.

The goal of this abstraction is to eventually identify the essential connections between different abstract aspects, slowly piecing the pieces together to give us a concrete picture of the whole. However this can only happen if we abstract correctly. There are two senses in with Marx talks of abstractions, a good and a bad way of abstracting. When abstraction has gone bad Marx often refers to the abstraction as ‘one-sided’. This means that the abstraction views an aspect of reality in an incomplete, one-sided way. An essential aspect of the nature of the object has been left out. Often Marx critiques bourgeois economists for making one-sided abstractions that make it seem like capitalism is a universal, a-historical system by abstracting away all of the historically specific aspects of capital. For instance, if we say that capital is just tools used to make more tools we have performed a sloppy, 1-sided abstraction. We are viewing capital merely from the abstract general features that capital has of increasing physical quantities of things while abstracting away the historically specific value-relations that give capitalism its essential nature.

This shows that abstraction can be arbitrary. If we are free to select one general feature over another we can radically change the concept of capital. If we choose only the ahistorical features we can make capital seem eternal. If abstraction is just seen as the identification of general features then we have no choice but to be arbitrary in our abstractions. But if abstraction is seen differently, as identifying the essential nature of an object, as identifying the “relation within which this thing is this thing” as Ilenkov puts it, then we can be scientific about our abstractions.
When we make an abstraction we want to select that aspect of the object which identifies its essence. Since the essence of things is in their relation to other things, we want to identify the essential relations which govern the object, abstracting away other non-essential aspects. Thus capital’s essence is in the increase of value in production through the exploitation of wage labor. A funny thing happens when we make abstractions of this kind: They often cease to be general features of the entire class. For instance, the above abstract definition of capital does not describe the general features of all capitalist activity. For instance, banks have an increase in value over time but they do not engage in production. Neither do landlords. So the abstraction, capital, is not a general property of capital. Instead it is an abstraction that gets to an essential relation. The profit of banks and landlords is a derivative profit, a subtraction from the surplus value created in production by other capitalists. This is a very different sense of abstraction that we are often used to. Here the abstraction ‘capital’ identifies the essential relation which makes all forms of capital possible, wether or not they share the same general features! The same is true with the basic abstract starting point of Marx’s theory: the commodity. As Ilenkov points out, Marx defines the commodity form very abstractly, even abstraction away money at first and just looking at the relation of one commodity to another. But this basic commodity-commodity relation is generative of the whole complex of social forms that exist in a capitalist economy. Even though some aspects of capitalism (credit default swaps for instance) are not the exchange of one product of labor for another this basic C-C relation is the logical and historical cell which is generative of the whole.

This way of abstracting gets us out of the arbitrary nature of old-logic where we chose whatever general features we wanted. Instead when we abstract we must identify the essential relation which defines an object, a relation that is generative of the class. This requires a very careful scientific approach to understanding how one form generates another, etc. This is the process of unfolding contradictions, etc…. but I will not get into that here.

A good abstraction, one that really identities the essential “relation within which the thing is the thing” is called a ‘concrete abstraction’. From the standpoint of old-logic this seems a contradiction in terms. But it makes perfect sense once we jettison the prejudice that abstract-concrete refers to thought-reality. Concrete abstractions don’t just refer to ideas. They refer to real things in the world. Every concept is abstract in the sense that it just refers to one aspect of reality. Every concept (every well-defined dialectical concept) is concrete in that it refers to the specific features that define an object in relation to the whole rather than to abstract general features. So every well-conceived dialectical concept is a concrete-abstraction.

This returns us to our discussion of abstract labor, an aspect of labor that Marx says is really existing in the world, and which appears in the form of concrete labor. At first it seems like Marx’s general use of abstract-concrete does not map onto his discussion of concrete and abstract labor. Concrete labor refers to the specific working activity of people, the use-values they make and the specific type of labor needed to make that use-value. Abstract labor seems at first, given Marx’s definition of “productive expenditure of a certain amount of human muscles, nerves, brain, etc.”(Capital vol. 1), to be a general feature of all labor, a description that doesn’t describe a relation.

Meanwhile concrete labor seems abstract and seems to define the interrelation of labors. Concrete-labor refers to the 1-sided development of specific laborers, the fact that in a developed division of labor people’s specific working activity is developed 1-sidedly at the expense of other skill sets. This 1-sided development leads to the interdependence of labors on one another. So, at first glance it seems like Marx’s use of abstract and concrete labor is the opposite of his use of abstract-concrete in his method in general.

However, though the inter-relation of all labors is a result of the division of labor, this is not the relation which defines the essential capitalist nature of labor in our society. The division of labor refers to a much wider historical category of labors. It is not an abstraction that captures “the relation within which the thing is the thing”. The specific aspect of capitalist labor that needs to be explained is that fact that it is value producing and that this value is a homogenous substance, one value product commensurable with another despite having different use-values and being the product of different heterogeneous labor-processes.

Were Marx to just appeal to old-logic’s method of generalization to identify the homogenous quality of capitalist labor he could be accused of being arbitrary. Marx’s method requires that abstraction refer to a real process or thing, something existing outside of the mind. Theory must trace the development of things in reality, not in the mind. This causes Marx to look to real events, real processes to identify the substance which produces this homogenous value.

When Marx speaks of abstract labor he is referring to the real development of an aspect of the labor process in capitalism. Capitalist labor is developed one-sidedly. It is developed purely for its abstract productivity, productivity developed for its own sake, not related to any specific use-values or social need. This causes labor to be machine-like, to be devoid of any content outside of its physical productivity. The process of social averaging which is socially necessary labor time also abstracts from the differences in productivity between workers so that the product of all labor has a uniform value. This is the essential aspect of capitalist labor that makes “the thing the thing.”

As objectified abstract labor, value takes an independent form, money, which exists as value in the abstract. But abstract labor itself, though it is real, though it is objective, only exists through its manifestations as various concrete labors. Here the concrete becomes a subordinate to the abstract. This is because in capitalism abstract laws dominate individuals. Isolated, independent concrete labors are at the mercy of abstract social forces which dominate individuals.

I hope others find this clarifying. Coincidentally Bruce Wallace has been writing about Ilyenkov on his blog as well.

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Indirectly Social Labor

Indirectly Social Labor

(This is a draft chapter. Comments appreciated.)

This chapter considers Marx’s distinction between directly social and indirectly social labor. Indirectly social labor is a key concept used by Marx to characterize the distinctive nature of capitalism. Any attempt to theorize a way to break with capitalist production, to form a new society not organized around capitalist social relations, must have a plan to break with the indirectly social nature of capitalist production.

Since these are two types of social labor perhaps the first place to begin is to clarify what ‘social labor’ is in the first place. It is obvious to anyone that any labor process which requires more than one person (moving a piano, for example) is an inherently social activity since it requires the direct cooperation of individuals to achieve a task. This cooperation also entails mutual dependence of all laborers involved. (If one person drops the piano then everyone is screwed.)

But not all tasks require direct cooperation between people to be executed. A piano tuner, for instance, works alone. Her work does not require the direct cooperation of other workers and she is not mutually dependent on anyone else in order to tune a piano. However Marx argues that the piano tuner’s work is still social labor. Why?

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.”1

So even though our piano tuner works alone her labor is social because it is part of a much larger social organization of labor extending beyond the piano to encompass all of society. The materials which she uses (wrench, tuning fork) and the material she works on (piano) are all products of other people’s labor. Furthermore, the language she uses (equal-tempered tuning) is a social creation, the product of centuries of development. And the art of piano-tuning itself is an art which has developed over time through the labor of thousands upon thousands of other tuners. Each piano that she tunes supports the labor of piano players and teachers in her city as well as the training of future pianists. To be a piano tuner is to be a part of this much larger development and organization of labor. Thus, her “own existence is a social activity,” and “that which she makes for herself she also makes for society.”

The social nature of labor is an ever-present theme in Marx’s work not just because all labor is social but because labor is the activity through which society is produced and reproduced each day. Societies do not fall from the sky nor do they develop out of the mind of God or humans. They are built and rebuilt each day through practical human activity. Social relations are reproduced everyday with this labor. Thus labor is the basic constitutive unit of society. Because this constitutive unit is an activity, society’s essence is constantly in motion, in the process of creating itself. This explains the ability of human society to change so drastically over the course of history, from living in caves to living in condos. The specific organization of this social labor defines the particular essence of any human society, from primitive communism, to feudalism, to capitalism. By understanding human activity as the constitutive unit of society Marx is able to identify the radical potential of human activity, labor’s potential to radically transform society into new forms.

Directly and Indirectly Social Labor

The distinctive thing about the organization of social labor in a capitalist society is that, in opposition to all previous forms of society, the private labor of individuals manifests its social character through the value relations between commodities. In capitalism the labor of individuals is private labor, the labor of atomized, separate individuals, which only reveals its social nature indirectly through the exchange relations between the products of labor, commodity values. This indirectly social labor is different than the directly social labor of prior societies in which the labor of individuals was not private labor separated by the mediation of value.

Take for instance the “patriarchal system of production”, as Marx calls it, where the family unit was the basic productive unit, each member of the family contributing different labors to the collective product of the family. Here the labor of each individual is not private and the product of that labor does not take the form of private property to be exchanged against the product of other family members’ products. The labors of the family members do not take the form of commodities with values and they do not require exchange to reveal their social nature. Instead the labor of each individual is already directly social: each person’s contribution to the family’s product is immediately part of the total product of the family, without having to pass through the mediation of money.

Personal vs. Objective Dependence

The direct social labor of pre-capitalist societies was organized through relations of personal dependence. Individuals were dependent on other members of the community in direct, subjective ways. Relations reflected the specific personal relations between individuals whether they be the relations between members of a family or between feudal classes. This made social custom, belief structures and religion quite crucial in regulating the relations between people. Capitalism, by reducing all interactions between producers to commodity relations, annihilates these ties of personal dependence as well as these customs and belief structures. This change liberated people from direct, personal dependence on one another, freeing humans from relations of direct servitude and other forms of coercion associated with pre-capitalist class society. However Marx cautions that this apparent freedom from relations of personal dependence is not as free as it at first seems. Capitalism replaces the “personal restriction of the individual by another” with “objective restriction of the individual by relations independent of him and sufficient unto themselves.” “These external relations are very far from being an abolition of ‘relations of dependence’; they are rather the dissolution of these relations into a general form….These objective dependency relations also appear, in antithesis to those of personal dependence (the objective dependency relation is nothing more than social relations which have become independent and now enter into opposition to the seemingly independent individuals; i.e. the reciprocal relations of production separated from and autonomous of individuals) in such a way that individuals are now ruled by abstractions, whereas earlier they depended on one another.”2

What does Marx mean when he says that relations of personal dependence are replaced by relations of general objective dependence? The change from personal dependence to general dependence is easy enough to to grasp. Capitalism with its global distribution of labor, complex chains of payments, etc links individuals into a vast, global organization of social labor, each person dependent on society in general but not dependent on any particular person. But why does Marx call this general dependence “objective” and how do these objective relations “enter into opposition to the seemingly independent individuals”?

The over-arching point which Marx is aiming at here is the fact that capitalism is not ruled by people, by subjects making choices, but instead by objective economic laws. These laws rule people rather than people ruling over the laws. “Individuals are subsumed under social production; social production exists outside them as their fate; but social production is not subsumed under individuals, manageable by them as their common wealth.”3 A capitalist economy is of course made up nothing more than individuals making choices. However the circumstances of these choices is not a choice. Choices are made within a pre-existing system of production which has its own laws of motion, laws that take on a character of objective independence from society. As long as the capitalist mode of production exists these laws act in the same way as a law of nature: they are inevitable, unbreakable and proceed free from the actions of humans. Because relations between producers are not direct, because they are mediated through the value relations between objects, these value relations take an independent form, an autonomous force that regulates production outside of the control of the producers. This is why Marx was highly critical of proposals to modify surface features of capitalism without doing away with the system of indirectly social labor that lay at the root of capitalist production. Individuals, groups and states cannot run capitalism. Capitalism runs people. This is an inescapable aspect of indirectly social labor.

But what accounts for this objective, law-like quality of a capitalist economy? Let us look more closely at what it means for social relations between producers to be mediated by value relations between commodities, for labor to be indirectly social. In order to have money to buy my means of subsistence I must produce a commodity and it must sell in the market for a price. The connection between my labor and the labor of the rest of society is contingent upon the sale of my commodity for money. This money does not just measure the value of my own personal labor. The value of the widget I create is not determined by myself alone. It is determined by the socially necessary labor time it takes to make a widget. If I take 2 hours to make a widget but the socially necessary labor time for widgets is 1 hour then my two hours of labor are only worth 1 hour to society. Not all of my labor is counted as social labor by society. Only the socially necessary part of my labor counts as social labor. This is why we say that our labors are only indirectly social in capitalism. Our labors are only social in this limited, contingent way. The fact that my two hours of labor only count as 1 social hour is not a decision made by people. It is a result imposed upon me by forces outside of any person’s control. Even though socially necessary labor time is a result of human actions its imposition upon people takes the form of an impersonal objective force.

While in the above example my 2 hours of labor only count as 1 hour of social labor, money always counts for its full value. This is one of the ‘peculiarities of the equivalent form’ as Marx calls it.4 While the labors of people are always indirectly social, money, the mediating link between these labors, is directly social because it always counts for exactly as much value as it represents. Money can be exchanged for, it can measure the value of, any commodity. Money is social value in the abstract, unattached to any particular use-value. Of course the social power of money comes from society, from labor, but this social power appears as a force independent of individuals, an alien power confronting individuals. Money, the direct incarnation of social wealth, the objective link between individuals, exists in the form of an object which can be owned and amassed by, as well as kept from, people. “The individual carries his social power, as well as his bond with society, in his pocket.”5

So in a system of indirectly social labor not only are private labors regulated by social forces (socially necessary labor time) which are outside of the control of society but money, the mediating link which stands between these labors, appears as an objective social power outside of the control of individuals as well. Whereas pre-capitalist societies were organized through the direct personal dependence of people on one another, in capitalism this dependence becomes a general objective dependence. We depend on money. Money serves as our link to the rest of society. Money confronts us as the executor of objective economic laws.


In the same way that we said that directly social labor is constituted of subjective relations of dependence we could also say that directly social labor is organized around the particular aspects of labor as opposed to capitalism which organizes the universal aspects of labor. Returning to our hypothetical patriarchal family production unit we see that my contribution to the family’s product is very much bound up in the particularities of my labor. My particular skills, speed, habits, mood, health, etc all are immediately relevant factors in what I contribute to the family. This is not the case in a capitalist society where my output is a tiny part of the total output of society. The value of the widgets I make in a capitalist factory do not depend on my particular skills, speed, habits, mood or health. Instead this value is a universal, social value established by the time it takes society in general to produce a widget, the socially necessary labor time of widgets. Rather than the particularities of my labor it is the universal aspect of my labor that counts as part of the total social output. If the socially necessary labor time to produce widgets is 1 hour per widget but I require two hours to make a widget my widgets are not worth anything extra just because I took a long time to make them. They are only worth the social average. The particular nature of my work does not count. What counts is the universal aspect of my work.

What is this universal aspect? “This abstraction, human labour in general, exists in the form of average labour which, in a given society, the average person can perform, productive expenditure of a certain amount of human muscles, nerves, brain, etc.”6

This universal aspect Marx calls “Abstract Labor” and it forms the topic of a separate chapter in this book. However it is appropriate to explore the topic here briefly. These ‘universal’ aspects of labor may exist for all labors in all types of society. They also may only be some among many other universal aspects of labor. However these specific universal aspects are the ones deemed important to capitalism, the aspects which capitalism develops to the extreme, at the expense of other aspects of labor. Capitalism requires that all private labors are only counted as social to the extent that they take part in the formation of social averages of productivity, productivity measured as output over time. If socially necessary labor time is 1 widget per hour my labor will only count as social labor to the extent that it can produce at that average. Thus what is universal, what is social about my labor, is not any particular feature of me or the way I work. What is universal is the ability of my muscles, nerves and brain to produce 1 widget per hour. Marx argues elsewhere that capitalism is production for production’s sake. This productive imperative is reflected in abstract labor in which it is only productivity in the abstract that is socially valued. All particularity is erased and replaced by the imperative to produce at the social average. Capitalism develops this abstract character of labor, its physical productivity, to the extreme in its drive to amass profit for the sake of amassing profit.

If we look at labors in their particularity we see that they are all quite different, some much more productive, more efficient than others. However if we look at labor from the perspective of the person at Wallmart in charge of buying product from suppliers, then we see that all particularities are irrelevant. It does not matter what country the product comes from, the conditions of the producers, the health and safety standards of the conditions of production, etc. All that matters is the unit cost of the product. From the perspective of Wallmart all of those particular labors are just manifestations of value in general. They are considered only in their universal aspect. How would Wallmart calculate the value of an individual’s contribution? Wallmart would merely take the total value of the product and divide it by the total hours worked to create it. Through this process of averaging all particularity is erased and human labor is considered only in its most abstract aspects. “Labour, thus measured by time, does not seem, indeed, to be the labour of different persons, but on the contrary the different working individuals seem to be mere organs of this labour.”7

When does labor ‘become social’? (hint: trick question)

We have said that labor in a capitalist society is indirectly social because the labor of private producers only realizes its social character in the value relations between producers rather than the producers directly relating to each other. This seems straight-forward enough. However this concept has produced different interpretations. Isaak Rubin’s highly influential reading takes Marx to mean that the private labor of individuals does not become social until the products of labor are exchanged on the market. This then means that the labor itself, when it is happening, is not social (or only social in some ideal sense). The exchange process is what makes the labor social. For Rubin, it is market exchange which is the distinctive aspect of capitalism, the aspect that establishes the social relation between private producers.8

It is easy to see why such a reading would be tempting. The labor of separated, isolated producers does not appear to be social at first glance. The exchange process brings the products of those labors into relations with each other, establishing their social connectivity, and so it would seem that it is exchange which ‘makes labor social’ post festum. However Marx does not actually characterize the situation in this way. He speaks of exchange ‘realizing’ the social character of production. ‘Realizing’ the social character is different than ‘making’ the social character. If I ‘realize’ that the sun is out today this does not mean that I have caused the sun to come out today. If the exchange of commodities ‘realizes’ the social character of capitalist labor this does not mean that the exchange has caused one’s private labor to become<br / social labor. Furthermore, as we saw with our example of the piano tuner above, her labor was already social labor even though it was private labor. It was social labor because it was part of the total past and present labor of society. Even though her work is done in isolation, it is still a component part of a much larger social process of production. Exchange may realize these social connections, it may reveal the linkages between labors, and this labor may be production for exchange, but this does not mean that labor is not already social during production. In fact, her labor is always social because it is the labor of an individual in a society.

This distinction may sound like academics splitting hairs however there is more at stake here than first meets the eye. Rubin’s characterization of the matter suggests an understanding of capitalism in which it is market exchange that defines the essence of capitalism. Rubin often counterposes market exchange to the socialized production of communism in which planners replace the market with a plan. This seems to make sense of the directly-indirectly social labor distinction: markets are indirectly social; planning is directly social. This market-plan dichotomy is the hallmark of many Marxist and bourgeois characterizations of the difference between capitalism and communism. The fact that Marxists and their bourgeois critics accept the same characterization of communism and capitalism, plan vs. market, should be a clue that too much has already been conceded to the bourgeois vantage point.

But if we interpret the market to be merely ‘realizing’ the indirectly social nature of capitalist production then it is not necessarily the case that replacing the market with a plan will eliminate the indirectly social nature of production. If production is indirectly social then it could be realized by a market or a plan. If we take into consideration the above discussion of Marx’s critique of those who want to fix capitalism by managing it better without ridding it of value production, we might ask how planning alone can alter the indirectly social nature of value production. After all, do highly-planned production chains in capitalism have a more directly social character? Does the planned production of state industries have a directly social character? If the answer is ‘yes’ then planned capitalism might the road to communism!

In contrast to the ‘circulationist’ reading of Rubin there has been a development of Marx’s idea of indirectly social labor within the Marxist-Humanist tradition developed by Raya Dunayevskaya.9 This reading links the category of indirectly social labor to socially necessary labor time, a link we have already discussed above. Since SNLT is established in production and then realized/enforced in the market, this then implies that the indirectly social character of labor is present during production, to be realized later in exchange. Capitalist labor is not un-social in production, becoming social after the fact in exchange. Rather exchange realizes the indirect sociality of capitalist production (just as the labor of our piano tuner, above, is already stamped with a social form before the labor is even finished.) The essence of this indirectness is the fact, discussed above, that an individual’s labor is only social through a process of averaging which eliminates the particularity of labor, counting only the most abstract qualities of labor as social. Because only socially necessary labor is social, individuals do not relate their labors to one another in a direct sense. Their labors are only social in an indirect sense, mediated through this process of averaging.

The distinction between this humanist reading and the circulationist reading still may seem trivial. After all, SNLT only exists because we produce for exchange. Exchange plays a vital role in the process of regulating labor in a capitalist economy where private labors happen in relative isolation from each other. However the distinction becomes more crucial once we consider the nature of labor in the state-planned economies of the USSR. Soviet economists claimed to operate under the law of value, to produce commodities, similarly to capitalism. However they also claimed that they were doing so consciously, using the law of value to their advantage, as a conscious tool of state planning. This meant, according to Soviet economists, that while other categories of capitalist production may have been at play, labor was directly social. It was directly social because it was planned by people, not blind economic forces. This was meant to prove the socialist nature of their state-planning.10

But if we understand indirectly social labor to be the result of socially necessary labor time then it does not matter whether this labor’s social nature is realized by a market or by a plan. What gives it its indirectly social nature is the fact that one hour of my work is not worth as much as another’s. Labors are not treated equally. Instead a process of social averaging takes place which rewards some labors and punishes others. The mechanism which realizes or reinforces this does not alter matters. This argument has been used to argue that the USSR was actually a state-capitalist society, not a communist society. Such a claim requires an empirical analysis of the organization of the USSR, something outside the topic of this book. [cite mh and ticktin] What is important for our purposes here is to show the relevance and importance of the category of indirectly social labor. It is clearly a central concept to grapple with if we are to know how not to repeat the mistakes of the USSR as well as know how to build a real communist society in the future.

Directly Social Labor and Communism

Marx lays out, briefly, a way to make labor directly social, breaking with capitalist value production, in his Critique of the Gotha program. In Marx’s concept of directly social labor he advocates a system which breaks with the disciplining of production by socially necessary labor time. Producers in this post-capitalist society will not be compensated according to the social average but instead compensated directly for the actual amount of labor time they expend in production. If I spend 2 hours making a widget I get a labor-certificate entitling me to purchase consumption goods equal to two hours of labor. If you spend 3 hours making the same widget you get a certificate entitling you to 3 hours of consumption goods. Regardless of productivity our labors are directly social because they are compensated in full, considered part of the total labor of society, no matter what.11

Careful readers may ask how such a society would determine the labor-content of consumption goods (the ‘prices’ at which workers ‘buy’ them with their labor-certificates) in the absence of socially necessary labor time. This calculation would be based on the average social labor-time that it took to make a commodity. The calculation could be done simply by adding up all of the concrete labor times that go into making widgets and dividing this by the number of widgets. Such a calculation would allow society to continue to make production plans and to ‘price’ commodities. But the compensation of laborers would not be done through such a process of averaging. So such a system would not eliminate the role of average labor time as an accounting unit. What it would eliminate is the role of average time in the compensation of workers.12

Earlier we used a similar example of a Wallmart executive finding the average cost of of producing a commodity to set the price of the commodity. This example demonstrated how this process of averaging, which determines the socially necessary labor time, erases all particularity of workers, treating individuals only as units of average labor time, as abstract labor. Here, in our example of a communist society with directly social labor, we also see an example of the ‘prices’ of goods being calculated through a similar calculation of average labor time. What is the difference between these two examples? The difference is that Wallmart pays the same price for all of the commodities it buys from suppliers and those suppliers in turn only pay workers to the extent that they can produce at the social average. Any wasted time is not compensated. This creates an incentive for speed-up, exploitation, and the domination of machines over humans in production. In our communist society workers are compensated for the actual amount of time they labor, not just the part that achieves the average. This means that their labor is directly social. The immediate practical implications of this are that there is not an incentive for speed-up and so machines do not loom over production demanding more and more life from the worker.

To execute such an organization of labor it would be necessary for production to be owned and planned by society and not by individual capitals competing in the market. A society of directly social labor would entail different property relations and a different organization of production. In such a system labor-certificates would not circulate independently as money nor would alternative monies emerge spontaneously. This elimination of money would not be the result of political fiat. It would be a result of the organization of the mode of production. Directly social labor has no need for money. Money does not have a role in measuring socially necessary labor time. There is no need for a money commodity to measure the abstract labor content of commodities. The products of labor do not function as commodities with values. Without money and commodities there is no capital.


We saw earlier that capitalism’s system of indirectly social labor requires a process of social averaging in which individual labors are measured against a social average, measured in money. This money becomes an independent, objective economic force and society becomes ruled by impersonal, abstract forces. In contrast to the personal dependence relations of directly social labor in pre-capitalist society, capitalism gives us a general objective dependence on society. Marx’s labor-certificate proposal evolves directly out of this analysis of capitalism. In order to rid ourselves of this domination by objects and objective laws we must eliminate money and production for money. By rewarding all labors equally a communist society would eliminate the primary function of money, its role as a post-festum measure of socially necessary labor time.

We also saw how capitalism ignores the rich diversity of human labor and instead only counts as social the most universal and mechanical aspects of labor, the ability of human muscles and nerves to generate a certain average output over a span of time. Marx’s proposal would have the opposite effect. By counting all labor as social, with no exceptions, this eliminates the factory clock as the slave-master of the laborer. The drive to increase production at all costs ceases. Instead human labor is valued in its own right. Society can begin to develop the full-spectrum of human potentialities rather than the narrow spectrum of abstract labor.


1. Economic and Philosophic Manuscripts of 1844 from the essay “Private Property and Communism” p. 44
2Marx. Grundrisse p. 164
3Marx,Grundrisse p. 158
4Marx, Capital vol. 1 p. 151
5Marx, Grundrisse p. 157
6Marx.Contribution to a Critique of Political Economy p. 8
7Marx, Contribution to a Critique of Political Econ. p. 25
8In his essay Abstract Labor and Value in Marx’s System, which appeared in the Soviet journal Under the Banner of Marxism in 1927, Rubin answers critics who charge him with claiming that value is created in exchange (and that therefore labor is made abstract in exchange and labor becomes social in exchange). Rubin defends himself by saying that there are two senses in which we talk about exchange. One is exchange as a form of social reproduction in general and the second is exchange as a moment within the process of reproduction. Although exchange itself is only a moment within a larger process of reproducing capitalist relations Rubin argues that the entire process is characterized by exchange, that it is the fact that products are exchanged which accounts for the unique aspect of capitalist production. This allows him to try to pacify his critics by saying that labor is ideally abstract, ideally social at the time of production but only becomes abstract and social when commodities are exchanged. I find this solution problematic. Marx talks about ‘ideal price’ being realized in exchange but does not talk about ‘ideal value’ being realized in exchange. Rather Marx argues very explicitly that commodities and money enter the market already with values, therefore already representing a sum of abstract labor. If value already exists prior to exchange then the labor that makes this value must already have a social character prior to exchange.
9For the relation of indirectly social labor to socially necessary labor time see Kliman, Hudis and Weiss cited in Bibliography.
10Kliman, “A new look at the Russian Revision of Marx’s concept of ‘directly social labor’.”
11Saying that labor is compensated “in full” is slightly misleading. As Marx points out in the Critique of the Gotha Program, society would most likely choose to make certain deductions from compensation for a common fund that would fund the consumption of those who cannot work, allow for the construction of public goods, etc. See Gotha Critique p. 528-529
12Why is ‘price’ in quotes here? Ideally there would be a completely different term to designate this concept without needing to refer to the categories and terms of capitalist society. While indirectly social labor must be expressed in money prices (always averages expressed in the body of the money commodity), directly social labor could be expressed directly in labor hours. Stamping the products created by a communist society with their labor times would allow people to spend their labor certificates on a given amount of goods. However these labor times would not function in the way capitalist prices do. For one, labor certificates would not circulate as money because there would be no value production and thus no need for a general equivalent. Because goods would not be produced for exchange they would not have exchange values or intrinsic value and thus would not need to externalize their value in the form of the equivalent, money. See Pannekoek quote in David Adams piece cited in Bibliography
Hudis, Peter. “Directly and Indirectly Social Labor: What Kind of Human Relations Can Transcend Capitalism?”
Kliman, Andrew “A new look at the Russian revision of Marx’s Concept of ‘directly social labor’”, News and Letters; Nov.-Dec. 2005.
Marx. “Capital” Penguin edition
Marx. “Critique of the Gotha Program” in “Marx-Engels Reader” ed. Tucker
Marx. “Contribution to a Critique of Political Economy”. Marxist Internet Archive
Marx. “Grundrisse” Penguin edition
Marx. “Economic and Philosophic Manuscripts of 1844” Marxist Internet Archive translation
Rubin, II. Abstract Labor and Value in Marx’s System, in “Under the Banner of Marxism” 1927.
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