Okay. Back to Capital. The third section of the first chapter. When I was last discussing this section, I had just finished an analysis of the section on the relative form (3.A.2), which would suggest that I should perhaps pick up with the subsequent section on the equivalent form. But of course that would be too simple… ;-P
What I want to try to do here is skip around a bit to see if I can make some sense of a few of the overarching lines of analysis that structure this text. I’ll apologise in advance, as I suspect this might be quite a scattered post – I may need to come up behind it with subsequent posts that will express the content more clearly and coherently. But anyone reading along in this series will probably be somewhat used to that…
In earlier posts, I’ve made the claim that, in spite of appearances, Marx isn’t outlining an historical development of capitalism in this section. When I say “in spite of appearances”, this is because there are moments in the text where it looks very strongly like Marx is doing precisely that, so my claim about textual strategy is not immediately or self-evidently true. Marx speaks of “metamorphoses” that the forms must undergo, in order finally to yield the money form. He speaks of “transitions” from forms that are more “elementary” to forms that are more “complete”. He speaks of the simple commodity form as the “germ” of the money form. And in section 3.C.1, you get a long passage that looks very much as though it is recounting stages in historical development:
All commodities now express their value (1) in an elementary form, because in a single commodity; (2) with unity, because in one and the same commodity. This form of value is elementary and the same for all, therefore general.
The forms A and B were fit only to express the value of a commodity as something distinct from its use value or material form.
The first form, A, furnishes such equations as the following: – 1 coat = 20 yards of linen, 10 lbs of tea = ½ a ton of iron. The value of the coat is equated to linen, that of the tea to iron. But to be equated to linen, and again to iron, is to be as different as are linen and iron. This form, it is plain, occurs practically only in the first beginning, when the products of labour are converted into commodities by accidental and occasional exchanges.
The second form, B, distinguishes, in a more adequate manner than the first, the value of a commodity from its use value, for the value of the coat is there placed in contrast under all possible shapes with the bodily form of the coat; it is equated to linen, to iron, to tea, in short, to everything else, only not to itself, the coat. On the other hand, any general expression of value common to all is directly excluded; for, in the equation of value of each commodity, all other commodities now appear only under the form of equivalents. The expanded form of value comes into actual existence for the first time so soon as a particular product of labour, such as cattle, is no longer exceptionally, but habitually, exchanged for various other commodities.
The third and lastly developed form expresses the values of the whole world of commodities in terms of a single commodity set apart for the purpose, namely, the linen, and thus represents to us their values by means of their equality with linen. The value of every commodity is now, by being equated to linen, not only differentiated from its own use value, but from all other use values generally, and is, by that very fact, expressed as that which is common to all commodities. By this form, commodities are, for the first time, effectively brought into relation with one another as values, or made to appear as exchange values.
The two earlier forms either express the value of each commodity in terms of a single commodity of a different kind, or in a series of many such commodities. In both cases, it is, so to say, the special business of each single commodity to find an expression for its value, and this it does without the help of the others. These others, with respect to the former, play the passive parts of equivalents. The general form of value, C, results from the joint action of the whole world of commodities, and from that alone. A commodity can acquire a general expression of its value only by all other commodities, simultaneously with it, expressing their values in the same equivalent; and every new commodity must follow suit. It thus becomes evident that since the existence of commodities as values is purely social, this social existence can be expressed by the totality of their social relations alone, and consequently that the form of their value must be a socially recognised form.
What gives? How is this passage – with its “in the first beginning”, its shifts from “‘accidental” to “habitual” exchanges, its “lastly developed form”, etc. – not a description of an historical progression? The answer, I would suggest, is that the account above does express itself as though we used to have “accidental” commodity production, and then moved on to “habitual” commodity production, and finally to “fully developed” commodity production – but that the historical rendering of this narrative can be read as an expression of the particular phenomenological perspective Marx is analysing at this point in his narrative. It does not, in other words, reflect the “for us” of Marx’s text, but simply the latest located perspective – one that, in this case, confuses a potential logical ordering of these various expressions of value, for an historical progression in which the less “complete” expressions of the value form are interpreted as being more historically primitive. (This begs for a meta-commentary on Durkheim’s Elementary Forms, but I’ll restrain myself… ;-P)
How do we know that this is the case? First, because we have already been “primed” for this conclusion, in the digression on Aristotle that takes place in 3.A.3. Marx has claimed that the elementary form of value – the form in which individual commodities are “accidentally” exchanged with one another, which appears to be historically primitive in the passage above – already contains “the whole mystery of the form of value”. Yet he presents Aristotle, analysing something that looks very much like the elementary form of value – hypothetically arriving at the notion that some underlying common substance must exist, in order for the exchange of unlike goods to be possible – and yet ultimately dismissing his own hypothesis, and concluding:
“It is, however, in reality impossible, that such unlike things can be commensurable” – i.e., qualitatively equal. Such an equalisation can only be something foreign to their real nature, consequently only “a makeshift for practical purposes”.
Marx doesn’t quite voice the “for us” of the text explicitly here, but his ironic engagement with this example is more palpable than in many early sections of the text. He argues with Aristotle here – of course there is something that makes diverse goods qualitatively equal – their common quality of being products of human labour! Aristotle doesn’t see this, however, because Greek society is founded on the slavery – and, thus, on the incommensurability of different kinds of people – and, therefore, of the practices those different kinds of people perform – their diverse labouring activities. Marx then makes explicit that the “mystery” of the elementary form is one that requires a fully developed system of commodity production, to “solve”:
The secret of the expression of value, namely, that all kinds of labour are equal and equivalent, because, and so far as they are human labour in general, cannot be deciphered, until the notion of human equality has already acquired the fixity of a popular prejudice. This, however, is possible only in a society in which the great mass of the produce of labour takes the form of commodities, in which, consequently, the dominant relation between man and man, is that of owners of commodities. The brilliancy of Aristotle’s genius is shown by this alone, that he discovered, in the expression of the value of commodities, a relation of equality. The peculiar conditions of the society in which he lived, alone prevented him from discovering what, “in truth,” was at the bottom of this equality.
Marx can’t resist putting “in truth” into quotation marks. The meta-commentary here suggests that the form of perception being analysed in this section may indeed perceive Aristotle’s society to possess the same “essence” – to contain the same “truth” – as our society. Aristotle might not have seen this truth – but nevertheless it was always there, waiting for historical circumstances to bring it to light. The “for us” of the text is meant to see through this form of perception: human labour was not “in truth” at the bottom of exchange in Aristotle’s time – the conditions of his society did not simply prevent him from seeing value or the equality of human labour – those conditions meant that this “truth” had not yet been brought into being in collective practice – the “truth” of value hadn’t yet been enacted for Aristotle to “see”. In the section on commodity fetishism, Marx offers a more explicit meta-commentary on the perspective he is illustrating here:
forms of social production that preceded the bourgeois form, are treated by the bourgeoisie in much the same way as the Fathers of the Church treated pre-Christian religions.
Elaborated in the attached footnote, which quotes Marx’s earlier critique of Proudhon:
“Economists have a singular method of procedure. There are only two kinds of institutions for them, artificial and natural. The institutions of feudalism are artificial institutions, those of the bourgeoisie are natural institutions. In this they resemble the theologians, who likewise establish two kinds of religion. Every religion which is not theirs is an invention of men, while their own is an emanation from God. … Thus there has been history, but there is no longer any”
The perspective being unfolded here is thus historicising to the extent that it is explicitly aware that not all times have possessed the insights of the current moment. It is also dehistoricising, however, to the extent that it exempts its own insights from (reflexive) historicisation, and views them instead as capturing a “truth” that has always existed, but that has become apparent only in the present time. Marx can’t resist a playful poke at the form of thought he is immanently unfolding here – offering side by side an historical explanation for why the “mystery” of value (and the solution to this mystery) relies on a particular historical configuration, while continuing to speak as though he is solving a timeless riddle – uncovering a material reality that has “in truth” existed all along.
Even without the leap forward to the section on the fetish, and even without a recognition of the mild irony in the digression on Aristotle, it is still possible to see that Marx is embedding and relativising the notion that there might be some kind of historical progression in the “development” of value’s forms of expression. Marx unfolds these forms of expression, ranking them by how well each one meets the criteria of expressing the opposition between use value and value, and of expressing value as the materialisation of “undifferentiated human labour”. Along the way, he undermines the historical interpretation by showing how the “less adequate” forms continue to be preserved as moments of the “fully developed” expression.
Thus, in the “fully developed” expression – the “general form” – one commodity (money) has come to be exceptionalised out from the universe of other commodities, such that its own value is never directly expressed, because it serves as the universal equivalent in terms of which the values of all other commodities are measured. Yet the universal equivalent can fill this role only by entering into the relationship described by the “elementary” form, with all other commodities. So the elementary form of expression of value is preserved as a necessary moment within the most developed expression:
All commodities now express their value (1) in an elementary form, because in a single commodity; (2) with unity, because in one and the same commodity. This form of value is elementary and the same for all, therefore general.
More interesting, the “expanded” form of value – which Marx initially analyses as an intermediate stage between the elementary and fully developed forms – is also preserved. Marx had originally determined this expanded form as one in which each commodity expressed its value in relation to the entire universe of other commodities. Most commodities leave this “expanded” form behind when a particular commodity crystallises out as the universal equivalent, expressing their value in terms of the universal equivalent alone. There is, however, one exception: the commodity that serves as the universal equivalent, which cannot serve as equivalent to itself, and which therefore continues to express its value through the expanded form, in relation to the entire universe of other commodities. The “expanded” form is thus also preserved as a necessary moment within most developed expression of the form of value:
The commodity that figures as universal equivalent, is, on the other hand, excluded from the relative value form. If the linen, or any other commodity serving as universal equivalent, were, at the same time, to share in the relative form of value, it would have to serve as its own equivalent. We should then have 20 yds of linen = 20 yds of linen; this tautology expresses neither value, nor magnitude of value. In order to express the relative value of the universal equivalent, we must rather reverse the form C. This equivalent has no relative form of value in common with other commodities, but its value is relatively expressed by a never ending series of other commodities. Thus, the expanded form of relative value, or form B, now shows itself as the specific form of relative value for the equivalent commodity.
Why on earth does all this matter? Well, for starters, it’s fairly clear, once Marx makes these points, that he cannot intend the logical development he traces in this section, to be any kind of straightforward historical progression: the forms that initially appear more “primitive” (and that in reality are less adequate, when viewed with reference to how fully they can express certain social potentials) nevertheless remain integral to the ongoing operation of the most “developed” form, which expresses these potentials most clearly.
This is a motif that will recur throughout Capital, and it carries profound implications for the normative evaluation of proposals for specific forms of political practice. Marx will use this sort of analytical strategy repeatedly, in order to foreground what he will claim is an underlying and tacit unity between moments of capitalist society that appear superficially opposed to one another. Although I can’t develop these points adequately here, it may be worth exploring some of the general sorts of things Marx will try to do with this kind of analysis.
At the most basic level, he will suggest, at times, that specific proposals for political practice may be “utopian” in the sense of being unrealisable – because, for example, they call for the abolition of some dimension of capitalist society that is integrally bound together and generated along with another dimension that will be preserved. In terms of the categories introduced at this point in the text, for example, it would be “utopian” to put forward a proposal for retaining the “general form” of value, while abolishing the other forms of expression, since the general form bears these other forms necessarily in its wake – this point is less narrow than it may appear, once we’ve explored some of the implications of these forms – I’ll come back to this in just a bit.
Marx will also use this form of analysis to suggest specific ways in which complex interrelationships between moments in a multi-layered social context can operate to trick the analytical eye. In the sections we’re discussing here, for example, Marx explicitly argues that certain strands of political economy get distracted by the contingency inherent in the equivalent form – in which the specific commodity that comes to play the role of equivalent is a matter of contingent social custom. This contingency is “genuine” – and it leads the political economists to make perfectly valid claims about the various arbitrary commodities that have served the role of equivalent in different times and places. Yet, to the extent that analysis stops at this point, the mystery of value cannot even be posed as a problem for analysis – the focus on which commodity serves the role of equivalent deflects attention to the contingent contents that happen to occupy a certain position in a structural relationship, and thus helps to obscure the question of how such structures or forms have come into being. As a result, the contingency or necessity of those structures becomes more difficult to analyse – the problem becomes more difficult to “see”.
The temptation to read logical ordering as historical progression is another form of perception that this text highlights as a kind of immanent risk – a socially plausible form of “misrecognition”. Marx here suggests a way to ground a teleological perspective that, once again, expresses something genuine about its context – that different forms express, to greater and lesser degrees, specific potentials immanent within the context. Yet other immanently-available perspectives reveal the teleological perspective to be an inadequate expression of the potentials it attempts to express. The teleological perspective inappropriately (if plausibly) projects a logical order back into time, confusing moments within contemporary capitalist society, for historical stages of development that purportedly led to contemporary capitalism. Capitalism thus comes to be positioned as a teleological culmination – as a kind of immanent “truth” toward which previous human history was always already tending (for better or for worse – Marx will eventually explore both potentials). This teleological perspective impedes an adequate exploration of the form of this “logic” and obscures the contemporaneous relationships that connect moments within the logical “progression” intrinsically to one another.
While Marx doesn’t thematise this issue explicitly at this point in the text, the consequences of the teleological form of perception for modern history have been particularly devastating, as actively constituted, fully modern, forms of “underdevelopment” have been recurrently recast as naturally-occurring, indigenous, “primitive” social forms, perceived as occupying some early stage on an as-yet-unrealised continuum to capitalist modernity… Marx is beginning to set up for a critique of such narratives of “underdevelopment” – very tacitly – at this early point in the text.
The tension Marx outlines between the “expanded” and “general” forms of value is also of particular normative interest. The expanded form of value – in which each commodity seeks to express its value via relationships with all other commodities – is positioned in the text as a kind of materialised relativism:
The value of a single commodity, the linen, for example, is now expressed in terms of numberless other elements of the world of commodities. Every other commodity now becomes a mirror of the linen’s value. It is thus, that for the first time, this value shows itself in its true light as a congelation of undifferentiated human labour. For the labour that creates it, now stands expressly revealed, as labour that ranks equally with every other sort of human labour, no matter what its form, whether tailoring, ploughing, mining, &c., and no matter, therefore, whether it is realised in coats, corn, iron, or gold. The linen, by virtue of the form of its value, now stands in a social relation, no longer with only one other kind of commodity, but with the whole world of commodities. As a commodity, it is a citizen of that world. At the same time, the interminable series of value equations implies, that as regards the value of a commodity, it is a matter of indifference under what particular form, or kind, of use value it appears.
And, moreover, as intrinsically corrosive and unstable:
In the first place, the relative expression of value is incomplete because the series representing it is interminable. The chain of which each equation of value is a link, is liable at any moment to be lengthened by each new kind of commodity that comes into existence and furnishes the material for a fresh expression of value. In the second place, it is a many-coloured mosaic of disparate and independent expressions of value. And lastly, if, as must be the case, the relative value of each commodity in turn, becomes expressed in this expanded form, we get for each of them a relative value form, different in every case, and consisting of an interminable series of expressions of value. The defects of the expanded relative value form are reflected in the corresponding equivalent form. Since the bodily form of each single commodity is one particular equivalent form amongst numberless others, we have, on the whole, nothing but fragmentary equivalent forms, each excluding the others. In the same way, also, the special, concrete, useful kind of labour embodied in each particular equivalent, is presented only as a particular kind of labour, and therefore not as an exhaustive representative of human labour generally. The latter, indeed, gains adequate manifestation in the totality of its manifold, particular, concrete forms. But, in that case, its expression in an infinite series is ever incomplete and deficient in unity.
The “general form” at first appears to be a solution to this spiralling relativistic regress. In this form, one master commodity steps outside the endless mutually-referential signifying chains, to stand, apparently exceptionalised, in relation to the sliding and endlessly permutating network of relationships among the universe of commodities, in an attempt to “ground” entire network of relations on a more secure foundation:
Finally, the form C [the general form] gives to the world of commodities a general social relative form of value, because, and in so far as, thereby all commodities, with the exception of one, are excluded from the equivalent form. A single commodity, the linen, appears therefore to have acquired the character of direct exchangeability with every other commodity because, and in so far as, this character is denied to every other commodity.
Significantly, this general form is presented as fully adequate as an expression of the distinctive social form of labour under capitalism – “undifferentiated human labour” – which, in this text, figures as a form of domination (more on this, hopefully, in the next post):
The general form of relative value, embracing the whole world of commodities, converts the single commodity that is excluded from the rest, and made to play the part of equivalent – here the linen – into the universal equivalent. The bodily form of the linen is now the form assumed in common by the values of all commodities; it therefore becomes directly exchangeable with all and every of them. The substance linen becomes the visible incarnation, the social chrysalis state of every kind of human labour. Weaving, which is the labour of certain private individuals producing a particular article, linen, acquires in consequence a social character, the character of equality with all other kinds of labour. The innumerable equations of which the general form of value is composed, equate in turn the labour embodied in the linen to that embodied in every other commodity, and they thus convert weaving into the general form of manifestation of undifferentiated human labour. In this manner the labour realised in the values of commodities is presented not only under its negative aspect, under which abstraction is made from every concrete form and useful property of actual work, but its own positive nature is made to reveal itself expressly. The general value form is the reduction of all kinds of actual labour to their common character of being human labour generally, of being the expenditure of human labour power.
The general value form, which represents all products of labour as mere congelations of undifferentiated human labour, shows by its very structure that it is the social resumé of the world of commodities. That form consequently makes it indisputably evident that in the world of commodities the character possessed by all labour of being human labour constitutes its specific social character.
As discussed above, however, the general form – introduced as a form that would constrain the inherent corrosive relational permutations of the expanded form – necessarily draws the expanded form along in its wake. Exceptionalised from the universe of commodities, having no relative form in common with other commodities as a result, the commodity that occupies the role of universal equivalent (money) can express its own value only in relation to the entire universe of all other commodities – only, that is, through the expanded form:
The commodity that figures as universal equivalent, is, on the other hand, excluded from the relative value form. If the linen, or any other commodity serving as universal equivalent, were, at the same time, to share in the relative form of value, it would have to serve as its own equivalent. We should then have 20 yds of linen = 20 yds of linen; this tautology expresses neither value, nor magnitude of value. In order to express the relative value of the universal equivalent, we must rather reverse the form C. This equivalent has no relative form of value in common with other commodities, but its value is relatively expressed by a never ending series of other commodities. Thus, the expanded form of relative value, or form B, now shows itself as the specific form of relative value for the equivalent commodity.
I would suggest that this complex, somewhat convoluted discussion of the relationship between expanded and general forms of value, sets up the possibility to determine a structural tension within capitalism for an antinomy between a particular kind of relativism and a particular kind of “fundamentalism” or “absolutism”. In this antinomy, both forms of thought, and the practices with which they are associated, are mutually constitutive, intrinsically drawing one another along in their mutual wake – each perhaps at times appearing as the solution to the other, both potentially failing to grasp their own mutual imbrication. Marx here suggests here a potential to embed forms of perception that seek out an exceptionalised a priori ground on which to found a stable system, as well as forms of perception that deny the possibility for such a ground, and that then see a corrosive instability as the inevitable result. He thereby points to at least one dimension within collective practice where a conflict between “absolutist” and “relativist” forms can be seen as inhering in more than abstract “ideas” – where such a conflict can be seen to be enacted within collective practice. He further suggests the potential that such a conflict – to the extent that it can be seen to be enacted in practice – might not be amenable to a purely “conceptual” solution. To the notion that such antinomies might result from trying “to scratch where it doesn’t itch”, Marx might reply that, unfortunately, the itch, although social, is nonetheless all too real – and we can’t expect to abolish in thought, what is generated in practice…
But all of this is very gestural at this point in the text – most of these points remain extremely tacit. I draw attention to them as suggestions for a potential, more fully developed, analysis, rather than as points that are in any way fully fleshed out here.
At this point, I have an awkward decision: I have a few additional points I’d like to make on this section – points that don’t necessarily follow from what I’ve written above, but that also might not be substantive enough (or sufficiently closely related to one another) to form a cohesive post of their own. I think I’ll separate them out into a separate post, just to preserve the quasi-cohesive content I’ve posted above in its own distinct space. This means, though, that the next post in this series is likely to be extremely disjoint, as it will very likely take the form of my playing around with a few stray passages with interesting implications that don’t, at this point, connect up with any the overarching narrative strands to which I’ve been drawing attention… So, one scattered post coming up after this one – and then, perhaps, I’ll be ready to move into the section on the fetish?? We’ll see…
Apologies as always for the non-proofread state – I’m particularly worried about slippage in the terminology I’ve used for the various forms (there are distinctions in the text between relative and equivalent forms within each of the forms I’ve analysed above – writing in a rush, and so I didn’t do justice to this…). Hopefully people will bear with this…
Previous posts in this series include:
Fragment on Textual Strategy in Capital
Reflections on the “Greatest Difficulty”
Nature and Society
Value and Abstract Labour as Real Abstractions
An Aside on the Fetish
Human Labour in the Abstract
An Aside on the Category of Capital
Value and Its Form – from Deduction to Dialectic
Subjects, Objects and Things In Between
Not Knowing Where to Have It
Cartesian Fragment