By David Harvey
The novel geographer publications us during the vintage textual content of political economy.
“My target is to get you to learn a booklet by way of Karl Marx referred to as Capital, quantity 1, and to learn it on Marx’s personal terms…”
The greatest monetary predicament because the nice melancholy has generated a surge of curiosity in Marx’s paintings within the attempt to appreciate the origins of our present main issue. for almost 40 years, David Harvey has written and lectured on Capital, changing into one of many world’s so much most well known Marx students.
Based on his contemporary lectures, this present quantity goals to carry this intensity of studying to a broader viewers, guiding first-time readers via a desirable and deeply profitable textual content. A spouse to Marx’s Capital bargains clean, unique and occasionally serious interpretations of a publication that modified the process historical past and, as Harvey intimates, may perhaps achieve this back.
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Extra info for A Companion To Marx's Capital
No, in fact, what you see is the lettuce, what you see is your money, you see how much, and you make tangible decisions based on that information. This is the significance of the phrase "appear as what they are": it really is this way in the supermarket, and we can observe it so, even as it masks social relations. This fetishism is an unavoidable condition of a capitalistic mode of production, and it has many implications. For example, people do not "bring the products of their labour into relation with each other as values because they see these objects merely as the material integuments of homogeneous human labour.
Of course, human labour-power must itself have attained a certain level of development before it can be expended in this or that form. But the value of a commodity represents human labour pure and simple, the expenditure of human labour in general. (134-5) As such, it is what Marx calls "abstract" labor (135-7). This kind of generality of labor contrasts with the myriad concrete labors producing actual use-values. In creating this concept of abstract labor, Marx holds that he is merely mirroring an abstraction produced by extensive commodity exchanges.
Relations arising out of this:' Our sensuous experience of the commodity as use-value has nothing to do with its value. Commodities are, therefore, "sensuous things which are at the same time supra-sensible or social:' The result is that a "definite social relation between men themselyes . . assumes here, for them, the fantastic form of a relation between things:' And it is this condition that defines "the fetishIsm which attaches itself to the products of labour as soon as they are produced as commodities:' This fetishism is "inseparable from the production of commodities" (165).