Rough Theory

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Category Archives: Metatheory

Thesis Workshop: Introduction – Historical Materialism and Real Abstraction

It’s a bit rough and ready, but I’ll post the working introduction to the thesis here anyway. If I keep this introduction in anything like its current form, I’ll need to make some slight modifications to several of the later chapters, since the introduction currently covers some of the ground discussed in later chapters, and would make those discussions seem repetitive…

Lots of detail work still to do – but this should be the end of the thesis-related posts for now. I’ll put up a PDF of the version of the thesis that is actually submitted when that is ready to go.

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab.]

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Thesis Workshop: What a Piece of Work Is Man

Okay. Last substantive chapter of the thesis. This chapter was very difficult to write. I think it was worth the difficulty. But perhaps that’s just relief at finishing the argument…

This chapter outlines the derivation of the category of labour-power, explores how this derivation fundamentally alters our sense of the opening categories, and generally tries to pull everything together. I’m queueing this piece for publication several days before it will appear on the blog, so I’m not certain whether there will be an introduction and conclusion to be posted hot on the heels of this chapter, or whether this will be it for a while. I have considered possibly just ending the thesis with this chapter, as anything that follows will likely be a bit more prosaic than the ground this chapter covers, ensuring the thesis ends, so to speak, on a whimper. I suspect, though, that I need a more formal conclusion just to get a quick outline of the major points all in one place… So: a concluding chapter probably still to come, and an introductory chapter definitely still to come (and, since we all know the beginning can’t really be fully grasped until it can be shown to be the necessary starting point of the system derived from it, it’s surely fitting that what should have been first in the order of presentation, will instead appear last… ;-P).

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]
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Thesis Workshop: Hic Rhodus, Hic Salta

Now that we’ve finally escaped chapter 3 of Capital, a quick breeze through chapters 4 and 5, focussing on the imagery in chapter 4 of capital-as-Geist, and then on the impasse Marx sets up in chapter 5, as a wedge through which he will drive the category of labour-power in the following chapter.

Chapter 4 contains one of the more overt references to Hegel’s Phenomenology in the text – a number of commentators have noticed the parallel being drawn there between capital and the Geist. There is a certain tendency, however, to beat up on the authors who notice this gesture, as though these authors are attributing to Marx the position that capital is actually the Geist – an autonomous, self-grounding process that has achieved independence from human agency. I’m not convinced this is a fair reading of other commentators who have noticed this same reference in the text. Regardless, in my discussion of this issue below, I position this gesture into the context of Marx’s critique of Hegel: Marx is not saying that capital is the Geist – he’s saying that the process of the production of capital includes within itself a perspective that makes that process appear to possess certain qualitative attributes that Hegel attributes to the Geist. This is the same move Marx makes when criticising any competing form of thought: critique for Marx involves a process of demonstrating why a competing position is plausible – a demonstration that, for Marx, takes the form of showing what aspect of practical experience could plausibly be interpreted in the form being criticised – and then, having done that, showing all the other things that competing position can’t grasp, because it gives too much ontological weight to one small aspect of a much larger phenomenon. If the reader were in any doubt as to whether Marx thinks capital just might be a god-process after all, this passage of text is filled with Marx’s signature destabilising gestures that – more clearly in this section than in many other passages in Capital mock the perspective being presented overtly in the text. All this and more below…

Chapter 5 presents a nice deconstructive analysis of an aporia within commodity circulation – a process that both presupposes the creation of surplus-value, and yet offers no perspective from which this creation can be grasped as anything other than a mysterious, occult phenomenon. This analysis sets up for Marx to offer a preliminary practice-theoretic account of this phenomenon, beginning in the following chapter.

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]
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Thesis Workshop: Crossed Circuits

After this chapter, readers will finally be able to make their escape from the deconstructive thicket that is the third chapter of Capital. Before we part ways with this chapter, though, Marx engages in some extremely clever moves to begin to open a wedge through which he will finally drive the category of capital in the following chapter. Here he begins to make the case that commodity circulation allows – and, in some cases, necessitates – exchanges that are not driven by the need to meet material needs, but rather by the need to make money. This may sound like an obvious point, but Marx needs to make it in a way that makes clear that this is not a possibility that arises extrinsically to commodity production, as some sort of corruption of a more fundamental process, but rather is implied by the very nature of the process itself. This chapter is also, by the way, where I most directly treat the issue of crisis – a topic I can approach only in an extremely preliminary way in the thesis, since I am focussing only on the opening chapters of Capital

So one last dance with chapter 3 – and then we get to meet the Geist!

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]
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Thesis Workshop: Forms of Motion

Another thesis chapter in the series that focusses on Capital‘s third chapter. This chapter spends quite a lot of time using the new material Marx is providing to take a much closer look at the opening categories of value and abstract labour. It also explores the implications of some brief comments Marx makes about “real contradictions”. These comments are methodologically quite important: they indicate that, when Marx unfolds – as he continues to do throughout Capital – new forms whose implications “contradict” those of earlier forms, he does not understand the new stage of his analysis to have superseded the earlier analysis. To state it crudely: like Hegel, Marx rejects the notion that, when two things contradict, one of those things must be wrong. Pointing to contradictions, however, can be useful as a means of establishing the boundedness and limitations of particular interpretations of social experience – a point that is stated more clearly below than I can do so in brief here. Marx’s early statements about contradiction also begin to make clear that the existence of “social contradictions” does not, by itself, point beyond the existing form of social life – although such contradictions can make it easier to recognise the contingency and artificiality of this form of social life in specific ways. Much more on this below, plus – as always – a systematic move through the underbrush of the text.

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]

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Thesis Workshop: How Does Essence Appear?

I’m going to be in transit for the next couple of days, with very limited net access, and so won’t be able to respond to comments or mails. This and the next couple of thesis chapter posts have been queued, so if the blog does its job, they’ll keep trundling their way into the world in my absence.

This chapter is part of a set of three that spends a possibly inordinate amount of time unpacking the implications of the complex third chapter of Capital, in which Marx undertakes an extensive deconstructive analysis of money – exploring all the various ways in which this “single” object takes on different roles, and as a result comes to carry radically different meanings, implications and consequences for practice. This chapter is perhaps the single best example of how Marx consistently under-signposts what he is trying to achieve when he makes specific argumentative moves. There is an enormous amount of work being done in Capital‘s third chapter – something you might guess by the sheer length of the thing, but which can be difficult to tell when actually reading the text, because Marx relentlessly refuses to pause and draw out the implications on his own. Often, he’ll point out several chapters later that he sees himself to have made a specific point in an earlier chapter; he rarely emphasises the significance of his argumentative moves at the time, for reasons I’ve explained in chapter 4 of the thesis. Understanding the reasons, however, doesn’t make the practice less frustrating… This is why a single chapter of Capital can blow out into three chapters of my thesis: I provide the signposts Marx should have, but didn’t…

This thesis chapter, as you would guess from the title, focusses a lot of its time and energy on Marx’s use of Hegel’s vocabulary of essence and appearance. The idealist loan words and style of expression often manage to conceal the fact that Marx means pretty much the exact opposite of what the text intuitively seems to be saying: when Marx talks about an essence (like value) expressing itself in a form of appearance (like price), this sounds as if value is an external causal factor, driving the play of appearances. What Marx means is very different: essences are essences of their forms of appearance – it is the play of appearance that constitutes an essence as an immanent pattern that emerges in the transformation of appearances over time. Honest. Trust me. Scout’s honour.

All this – and a lot of textual interpretation – below the fold…

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]

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Thesis Workshop: Personifying Commodities

Okay. Now we get to the new stuff. The argument put forward in this and the remaining chapters, although it has been discussed on the blog in somewhat abstract terms from time to time, will probably seem at least somewhat new – and at the very least much more fully developed than what I have been able to post here before. This chapter begins to unfold what might seem a somewhat counter-intuitive interpretation of moments in Marx’s text where he writes as though he is reducing other phenomena to an economic or material dimension of social experience that he finds more ontologically fundamental – as though he is making a sort of metaphysical claim about the primacy of the economic. My reading of these passages is that they are attempts to make a very different sort of claim – a claim that is very specific to capitalism, and that attempts to pick out the distinctive qualitative characteristics of a form of sociality that Marx regards as unique to capitalist societies. But better to let those who are curious click through to the actual argument, which makes the case as well as I know how – and will therefore make it better than what I could summarise here.

One funny aspect of drafting and re-drafting: I’ve done a number of essentially stylistic revisions since I got the whole argument roughly into the form I was after. I find it interesting the way my evaluation of chapters changes due to the uneven periodisation of the revision process. This chapter, for example, came out of the original drafting process relatively cleaner and clearer than the other chapters. As a consequence, I’ve been focussing my editing energy on those other chapters, and only very slightly revising this one. So now, doing one further edit tonight, I’m finding myself mildly disappointed in this chapter, because the others have (I think…) now been edited into forms that surpass it… More editing to come I guess… ;-P In any event, I think the chapter is in an adequate state to post it here…

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]

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Thesis Workshop: With What Must a Science Begin?

Another chapter whose contents may seem largely familiar to regular readers: this chapter deals with Marx’s relationship to Hegel’s Logic, and then, since this chapter is already more or less untethered from the text, it offers a number of other clarifications of aspects of Marx’s method. The chapter tosses around the term “real abstraction” quite often, as though readers will already know what I mean by this term. Folks who have hung around here for a while may well have a sense of this, but the reason I’m being so casual with the term in this chapter is because there is a lengthy discussion of this topic in the opening chapter of the thesis – the chapter I haven’t yet published to the blog, because I have to rethink it now that I know what the thesis will actually say… Hopefully it will be clear enough what I’m about without that information…

I’ve been meaning to mention, for those who haven’t yet seen them, that Limited, Inc. has also been posting a series on Marx recently – among other things, riffing on anthropological themes and – among my favourite topics when thinking about Marx – vulgarity. Where my work on Marx tends to inch its snail’s path through the micro-ecology of the text, Roger’s tends to explode small passages of text, chasing the embers to see where they land, examining what they set alight and, wherever possible, fanning the flames. Something about it reminds me of Marx’s comment from the Grundrisse:

…if we did not find concealed within society as it is the material conditions of production and the corresponding relations of exchange prerequisite for a classless society, then all attempts to explode it would be quixotic. (159)

It’s good stuff: go have a look.

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]

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Thesis Workshop: When Is It Safe to Go on Reading Capital?

I haven’t finished the chapter that will become the proper introduction to the thesis – in part because I have a cold (been fighting it off for weeks – my body obviously figured that, since I have finished my major writing, now must be a good time… ;-P). Below the fold, though, is the first substantive chapter. For those who have followed earlier drafts, this is a substantial rewrite of the first part of the old opening chapter (which I gather from various bits of feedback was too long, and so has now been split into two shorter chapters). It’s considerably clearer about the overarching stakes of the argument than the old version, but it’s still not as “new” as most of the thesis chapters may seem to regular readers here.

I keep considering fleshing out the discussion of Hegel’s Phenomenology – I have good draft material that does this, which I could technically splice in. I keep not including it, however, because the finer points of Hegel’s argument aren’t really important to the argument I’m making in the thesis. So I alternate between wincing because I can explain Hegel’s position much more adequately, and reminding myself that the thesis isn’t about doing justice to Hegel’s work, but only needs to talk about the much more limited topic of how Marx uses Hegel…

Since I haven’t put up a proper introduction, I should provide the context that the thesis focusses on a very close reading of the first six chapters of Capital, concentrating on how Marx effects the shift from the discussion of commodity circulation to the introduction of the category of labour-power. The guiding questions are how we should understand the analysis of “simple commodity circulation” in relation to the argument being made by Capital as a whole – and how the introduction of the category of labour-power transforms rather completely what these early chapters of the text seemed to be attempting to say. These quite specific questions, which provide the narrative thread that holds the thesis together, provide a sort of scaffolding for analysing the presentational and analytical strategy in Capital as a whole, interpreting how Marx understands the standpoint of critique in his text, and unfolding from Capital the nucleus of a quite sophisticated metatheory that casts Marx as offering a fundamentally deflationary, practice-theoretic account of phenomena that are usually explained in a far more mystical way. I’ll try to say all this much better in the proper introduction – just wanted to give some sense of what the thesis is trying to do.

One further idiosyncracy: I deal with the literature almost exclusively in footnotes – a habit I seemed to have picked up during my previous theses. The text has a very complex and cumulative argument to make, and one which runs across a great many different literatures: past experience has shown that it is incredibly distracting for readers when I interrupt the flow of the main argument to go chasing how specific topics have been dealt with by other authors. This strategy causes problems, however, when I reproduce chapters on the blog, since I don’t have a good system for managing footnotes here. When I have this thing properly completed, I’ll put up a PDF that includes the full text. Until then, unfortunately, you are just stuck with my argument, stripped of community context…

I don’t want to flood the blog with thesis chapters, so this post will be the first in a series – I’ll try to put up new chapters every few days or so, as I have time to handle the html. I should emphasise that these are still drafts – lots of cleanup left to do. But they are considerably less drafty than earlier posts and – for those who have followed as I’ve tried to work out pieces of this argument in dribs and drabs on the blog over the past 18 months – should be easier to follow and much more systematic than anything you’ve so far seen.

[Note: To read the thesis chapters in order, check the full list under the Thesis Tab. I will update the list as I add chapters, and also eventually publish the PDF of the entire thesis when I submit.]

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Secret Marx Decoder Ring

All right. As long as I’m here, maybe one brief comment about the thesis. Although generally I’m happy with the revision process, one of the nagging worries I have to keep bracketing relates to the number of times I have to quote a passage from Marx and, effectively, say: “What this means is the opposite of what it seems to literally say…” The thesis, of course, lays out the argument – in possibly too great detail ;-P – for why I interpret passages the way I do, and points out how the text becomes much more explicit about what it’s trying to do as it develops, etc., etc. Still, particularly in chapters where there’s a lot of close textual heavy lifting, I find myself saying this sort of thing so often that I start feeling like I’m writing: “Now examiners! Let’s see what this passage looks like, when we view it through my Secret Marx Decoder Ring!”

The passages from last night’s writing that elicited this reaction particularly strongly were:

Returning to the main line of argument: the interpenetration of these two different social functions confers and elicits a complex combination of social properties, and socially-relevant material properties, in the “same” object. Money is not a unitary social entity, and its multiplicity generates potentials for both practical and theoretical confusion. Marx expresses this by suggesting that the singular name “money” should not disguise the internal multiplicity of the object picked out by this term:

The name of a thing is entirely external to its nature. I know nothing of a man if I merely know his name is Jacob. In the same way, every trace of the money-relation disappears in the money-names pound, thaler, franc, ducat, etc. The confusion caused by attributing a hidden meaning to these cabalistic signs is made even greater by the fact that these money-names express both the values of commodities and, simultaneously, aliquot parts of a certain weight of metal which serves as a standard of money. (195)

The confusion that arises from this concentration of social functions onto a “single” object, however, is not one that Marx believes can be avoided. He argues:

On the other hand, it is in fact necessary that value, as opposed to the multifarious objects of the world of commodities, should develop into this form, a material and non-material one, but also a simple social form. (195)

When Marx speaks of “necessity” here, it is easy to hear this passage in almost idealist terms – as if value as a concept generates its own forms of actualisation. It is also easy to hear this passage in more conventional causal terms – as if value somehow exists separately from its forms of appearance and causes these forms to come into existence. I suggest that, instead, we need to hear this passage in light of Marx’s peculiar pragmatist appropriation of Hegel’s analysis of appearance and essence: Marx is not saying that value has somehow brought money into being out of itself, or caused money, as its form of appearance, to develop these multiple roles. For Marx, as for Hegel, appearance and essence are necessarily related because they are mutually interpenetrating moments of the same substance – value does not subsist separately from its forms of appearance and cannot act on those forms as independent to dependent variable. Appearance is not a medium to look through to see essence, on the other side, existing independently in some separate realm (an error for which Marx criticises classical political economy) – appearance is instead the medium in which essence also exists: essence is an immanent pattern of appearances.

In saying that it is necessary for value to develop into the money form, Marx is therefore saying that the practical combination of these specific social roles in this object is necessary in order for value to be generated as an unintentional pattern in collective practice. Although it is not yet clear in the text how Marx will cash out this claim, he is suggesting here that something about the multiplicity of money facilitates our collective enactment of the supersensible property of value, as a long-term, aggregate statistical tendency that we generate unawares. Value must necessarily “develop into this form” because our practical engagement with this and other such forms is, in Marx’s argument, how we unintentionally generate value.

And:

Marx develops this theme further by exploring the everyday operation of price – which is also analysed as a multiplicity, expressing both the “money-name of the labour objectified in a commodity” (195-196) and “the greater or lesser quantity of money for which it can be sold under the given circumstances” (196). Marx makes clear in this paragraph that value does not sit outside its form of appearance in price, causing prices to be set according to the socially necessary labour-time required for the reproduction of a particular productive activity. Instead, prices are set according to how much money a commodity can capture in contingent circumstances that may have nothing to do with socially necessary labour-time:

Suppose two equal quantities of socially necessary labour are respectively represented by 1 quarter of wheat and £2 (approximately ½ ounce of gold). £2 is the expression in money of the magnitude of the value of the quarter or wheat, or its price. If circumstances allow this price to be raised to £3, or compel it to be reduced to £1, then although £1 and £3 may be too small or too large to give proper expression to the magnitude of the wheat’s value, they are nevertheless the price of the wheat, for they are, in the first place, the form of its value, i.e., money, and, in the second place, the exponents of its exchange ratio with money. (196)

If circumstances allow it, a commodity’s price may therefore enable it to capture a quantity of gold that requires far more socially-average labour-time to produce than the commodity itself requires. By the same token, circumstances may force a commodity to be exchanged for gold that costs far less socially average labour-time to produce than the commodity did. That a commodity realises more or less than the money equivalent of its own socially average labour-time, does not by itself redetermine the socially average labour-time required for that commodity’s reproduction. Socially average labour-time is determined by conditions of production that do not change automatically because a commodity’s price rises or falls above its value:

If the conditions of production, or the productivity of labour, remain constant, the same amount of social labour-time must be expended on the reproduction of a quarter of wheat, both before and after the change in price. This situation is not dependent either on the will of the wheat producer or on that of the owners of other commodities. The magnitude of the value of a commodity therefore expresses a necessary relation to social labour-time which is inherent in the process by which value is created. (196)

The realised price of a commodity, and the labour-time socially required for the reproduction of that commodity, are therefore described here as factors that are – at any given moment – determined independently of one another: price by contingent circumstances that dictate how much money can be captured in the exchange; and socially average labour-time by the average conditions of production and productivity of labour. Since the magnitude of value is not expressed in any way other than by the price of the commodity, the expression of value is necessarily and inexorably contaminated by all the other contingent factors that affect the amount of money for which that commodity can be exchanged:

With the transformation of the magnitude of value into the price this necessary relation appears as the exchange-ratio between a single commodity and the money commodity which exists outside it. This relation, however, may express both the magnitude of the value of the commodity and the greater or lesser quantity of money for which it can be sold under the given circumstances. (196)

The expression of the magnitude of value is therefore irredeemably contaminated by the universe of factors that can affect the price of a good: the noise of those situational factors makes it impossible to tell how well price expresses the signal of the magnitude of value. Once again, Marx has barred our access to the quantitative determination of essence from the direct observation of the realm of appearance: we cannot know from the price of a good – even once that price has been realised in exchange – what the magnitude of that good’s value is, because the price may express the influence of other contingent factors that opportunistically help or hinder the ability to capture any particular amount of gold.

Marx then argues that this contamination is in fact required in order for price to serve as the adequate form of appearance for value:

The possibility, therefore, of a quantitative incongruity between price and the magnitude of value, i.e. the possibility that the price may diverge from the magnitude of value, is inherent in the price-form itself. This is not a defect, but, on the contrary, it makes the form the adequate one for a mode of production whose laws can only assert themselves as blindly operating averages between constant irregularities. (196)

What is Marx saying here? I have previously suggested that Marx follows Hegel, both in seeing the realm of essences as a realm of laws, and in seeing essence as something that does not subsist in some ontologically separate substance or world from appearances: essence is therefore a pattern that arises in the movements of appearance over time. I have also argued that, by “law”, Marx means a statistical pattern or tendency that becomes visible in the non-random transformation of aggregate phenomena that are observed over time. Marx’s “laws” are less like simple predictive causal determinations, and more like descriptions of socially plausible trends – statistical tendencies that are, however, always subject to counter-tendencies and contingent factors that will affect how historical situations play out on the ground.

Value, I have suggested, is a term that picks out one of these long-term aggregate patterns: value is a category that describes a result of aggregate social behaviour, in the form of a trend or tendency that becomes visible over time. This trend, Marx suggests, has something to do with a compulsion to adopt socially average conditions of production and levels of productivity, such that production requires no more than socially average labour-time.

This compulsion is somehow mediated by price: this is what Marx means by calling price a form of appearance of value – somehow, by interacting with forms of everyday experience like the prices of goods, we collectively enact the long-term pattern that is value. Price “expresses” the magnitude of value by being a practical vector through which this magnitude is constituted in social practice. Price somehow helps to transmit compulsions for production to conform to socially average labour-time.

This compulsion, however, is not transmitted instantaneously: Marx draws attention to this when he distinguishes the factors that, synchronically, determine socially average labour-time – conditions of production and levels of productivity – from those that determine price. Price can deviate at any given instant from the money equivalent of the socially average labour-time currently required to reproduce the production of that commodity. So long as these situational deviations cancel one another out, no compulsion arises, in aggregate, that would redetermine the amount of labour-time, on average, that tends to be devoted to a particular productive activity. If the deviations trend over time in some particular direction, however – regularly capturing more or less money than equivalent to the labour-time currently required on average to reproduce a specific productive activity – this would tend to react back on the organisation of production and the social division of labour. If particular productive activities consistently attract higher prices than required to reproduce production at its current level, an incentive would exist to expand the volume of those productive activities. If particular productive activities consistently attract lower prices than required to reproduce production at its current level, an incentive would exist to scale back those particular productive activities.

In a situation in which the economy is not consciously planned, rising and falling prices provide an unconscious social signalling mechanism that helps achieve the result that Marx describes it in the opening chapter of Capital:

…all the different kinds of private labour (which are carried on independently of each other, and yet, as spontaneously developed branches of the social division of labour, are in a situation of all-round dependence on each other) are continually being reduced to the quantitative proportions in which society requires them. (168)

Production develops spontaneously – and therefore speculatively, in the absence of firm knowledge of whether it will succeed in reproducing or expanding itself as an element of the social division of labour. Production takes place without producers knowing for certain whether their labours will get to “count” as part of “social labour” because, in capitalist societies, the social mechanism for including or excluding productive activities from the social division of labour is market exchange — a social process that postdates production itself.

The market therefore culls from among the universe of spontaneous, speculative labouring activities — it “reduces” these activities down to the “quantitative proportions in which society requires them”. This reduction happens, in part, through the signalling mechanism of price, which can fill this role precisely because price deviates from value, as this category might be synchronically defined, as the labour-time socially required to reproduce all the speculative productive activities currently undertaken. Instead, price operates as a signal to society to reallocate its productive energies into new configurations: it signals “the proportions in which society requires” productive energies to be spent, by capturing, over time and on average, sufficient money to reproduce certain productive activities, insufficient money to reproduce others, and surplus money to encourage the expansion of still more.

Seen in this light, “socially average labour-time” takes on a new aspect. In the opening chapter of Capital, this category seemed to refer to socially-average levels of productivity: thus, the value of the product produced by hand loom weavers fell when the introduction of the power loom reset social standards for productivity. By chapter three, it seems clearer that “socially average labour-time” encompasses more than just the average level of productivity: it also captures the aggregate amount of social labour that, on average, should be dedicated to a particular activity. In this system of material production where productivity activities are governed neither by custom nor by a plan, where no individual or group possesses advance knowledge of the productive activities that will be able to serve as use-values via the hurdle of market exchange, production still does not take on a purely random form – long-term aggregate patterns can still be discerned. Price is one of the mechanisms through which such patterns are enacted, without any conscious intention by social actors to effect such patterns. By deviating from “value” – from the socially average labour-time that would be required to reproduce a given synchronic slice of productive activities – prices can, over time, provide incentives for – or compel – the reorganisation of production, so that production gradually tacks to the changing winds of unconscious aggregate social demands for social labour to be apportioned in particular ways.

This is not the entire story. We still do not have a full grasp of the concept of value or the problems Marx intends this concept to help him solve. Immediately following his discussion of how price can deviate from the magnitude of value, Marx begins adding further complications. The first is that things can come to have prices that do not possess value – that are not the products of labour – in any sense:

Things which in and for themselves are not commodities, things such as conscience, honour, etc., can be offered for sale by their holders, and thus acquire the form of commodities through their price. Hence a thing can, formally speaking, have a price without having a value. (197)

This gesture underscores that price does not relate to value as consequence to cause, or as an emanation from an essence. The form – the direct object of social experience – possesses its own reality, its own autonomy, its own impacts and implications – even if our interaction with forms like this, in the current context, also happens to generate the long-term aggregate trend named value. This move is consistent with Marx’s strategy of treating component parts of a larger assemblage as capable of being analysed apart from that assemblage, as possessing their own implications – some of which, like this one, can mislead social interpretations that hypostatise their significance, and some of which – as we will see in later chapters – provide the building blocks from which we could create alternative forms of collective life.

And:

Marx notes that the exchange of commodities for money is an exchange of two commodities, each of which is characterised by an internal opposition between its use-value (for someone else) and its exchange-value (for its owner) (199). Marx argues that this internal opposition is externally expressed by exceptionalising the money commodity out from the universe of other commodities as the universal equivalent:

Commodities first enter into the process of exchange ungilded and unsweetened, retaining their original home-grown shape. Exchange, however, produces a differentiation of the commodity into two elements, commodity and money, an external opposition which expresses the opposition between use-value and exchange-value which is inherent in it. (199)

As always, the vocabulary of “expression” points back to Marx’s pragmatist appropriation of Hegel: the claim here is not that commodities possess a pre-existent internal division that then somehow causes or emanates into a division in the outside world: any internal or “essential” division within commodities must share the same substance and subsist in the same world as external divisions that present themselves directly to our practical experience of the world of appearance. The claim here is rather that we enact an internal division in commodities through our social practice of differentiating the money-commodity from other commodities. (Marx elsewhere argues that the key practical step takes place when social actors begin producing commodities with the intention of exchanging them, rather than simply exchanging whatever commodities are accidentally in excess of the producers’ needs – from this point, when exchange-value has become a purpose for social activity, the use-value/exchange-value distinction is firmly anchored in practical experience.) The “external opposition” that presents itself to our immediate experience thus constitutes the “inherent internal opposition” whose existence that external opposition is said to express. In Marx’s framework, essence does not precede the existence of its own forms of appearance. Instead, essence is the essence of its form of appearance. Essence and appearance are two moments or aspects of a single dynamic relation.

Okay. Enough fragments. I should note that these passages of text in particular are in a state of flux – in some of these sections, I’m not quite hitting what I’m trying to say yet: revision, revision, revision… Also: apologies in advance if there are comments, and I’m unable to respond to them: I’m generally trying to focus fairly exclusively on the thesis revision process, so am not much online…

More soon. Take care all…