First low res photo of article in the new fat tome Seisemographic Sounds from Norient.
The Blue Books:
Marx’s Capital as guide for engagement at work.
Abstract: The figure of the factory inspector is set out by Marx, primarily in ‘The Working Day’ chapter of Capital, volume one, not as an uncritically approved person of unassailable credentials, but as an advocate of investigation that does a service for the working class ‘that should never be forgotten’. The Factory Inspector most often named is Leonard Horner, and his work in the Blue Books, parliamentary reports appearing at least annually, was read by Marx as raw material for his examination of conditions in the industrial factories of 19th Century capitalism. For this chapter Marx also read Dickens and Engels, and many other sources for his commentaries on the struggles over wages, hours, child labour and education. The introduction of the Factory Acts ensured a modicum of education for children, with limits on the number of consecutive hours they may be forced to work. Marx’s critique of these concessions develops within an argument that exhorts collective struggle, and investigation of the workers themselves involve in this struggle. That his argument was also against slavery, bonded labour, and exploitation worldwide is a contextual lesson that can suggest practical ways to engage ethnography and workplace inquiry today.
Key words: Factory, workplace, inquiry, ethnography, Marx, Dickens, Engels, Spivak
Read the whole draft here.
Quentin Lewis has given us an interesting, painstakingly researched to the point of head-scratching impressively-obsessively detailed, study of Marx’s penchant for cigars. Full draft here. The text even berates him a little for supporting this vile capitalist habit. Ha, as if individual contradictions are not a part of all individual mechanisms for self-reproduction – next we’ll have to give up coffee, or cocaine, or mobile phones because they are produced in exploitative ways. Oh, wait, yeah, that IS necessary, but will it happen, or is it better to work on the overthrow of this vile capitalist system that sells rotten blood-stained things as necessities to us from cradle to grave, with many of them explicitly designed to put us there (the grave I mean, killing us all more or less swiftly for profit through alcohol, or overwork). Even the puritans will die of righteousness in this obscene system. But that’s not the point. Here I just wanted to note, and promote, the curiosity of this detailed text on Marx shopping.
John Holloway has a thing in the latest HM Journal on the first sentence, but I had not seen it before writing these notes. See a link to his – or at least another verion of it, I dunno if exactly the same – via here. Meanwhile, these notes are the 2011 update of a text published in 2008 in Tom Bunyard’s “Devil’s Party“:
The first sentence
Starting with the difficult scene of commodity exchange, this is nonetheless a very clear and accessible read. Marx’s presentation differs from the mode of inquiry. The commentary on commodities was not his first object of analysis, it is an abstracted presentation, a writerly, rewritten, text.
Marx’s introduction anticipates a great many themes that will recur over and over in the text. Readers are forewarned, the wealth of nations is at stake, there be monsters, in this drama, where production rules, and its very elements, and their abstract form, will be examined.
Look at the first sentence of the text (in English, Penguin translation):
‘The wealth of societies in which the capitalist mode of production prevails appears as an “immense collection of commodities”, the individual commodity appears as its elementary form’ (Marx 1867/1976)
I think it is crucial that the commodity is the opening scene of a drama that has a wider purpose for demystifying. It is the opening to a work that will provide the ‘implied reader’ of Capital (I follow Gayatri Spivak’s ‘Scattered Speculations’ essay of 1985 in seeing this reader as first of all a member of the German socialist workers party here, and by extension today, you and I) with the x-ray vision to see through the trick of market exchange, control of production, distribution, valourisation, credit, the varieties of subsumption and the crises of capital, so as to sublate the productive power of capital away from the exploitative production for profit of commodity wealth into a more plentiful abundance of life and creativity for all…
Marx wrote his analysis of capital not only because he wanted to set down the answers, but so that the working class would have the wherewithal to make their own analyses, to read the world. We can have issues with this metaphor, which privileges text as unproblematic transcription, but Marx himself would not have difficulty here.
Who to write for as important as what to say.
So what to say? I would argue that the first sentence is of utmost important because the whole of Capital, in its presentation, is a staged drama. Throughout the literary theatrical code is prominent. Characters when they appear (as personifications, as ‘Moneybags’) perform in Marx’s theatre, even at the very beginning – the ‘immense collection of commodities’ is characterised as something like the World Fair, those mad exhibitions of the produce of the world, before which – in 1851 for example – Marx had marvelled as a visitor at the plunder of the world. The society to be examined is one where the capitalist mode of production prevails – prevails as a kind of monstrous law or power over all (prevails is translated as herrscht , which might be better rendered as rule, govern or controls). And though we are starting with the commodity, the analysis will look to the provenance of all these things, and how production determines exchange, and what follows (see my dispute with Clifford in Hutnyk 2004 chapter 1)
The very first four words of Marx’s Capital are ‘The Wealth of Societies’, surely echoing, as Spivak notes, Adam Smith’s An Inquiry into the Nature and Causes of the Wealth of Nations. ‘In the rational plan for socialism’, however, ‘there is no room for nationalism’ (Spivak 2008:100). Against Smith, Marx writes a book that is aimed at overcoming the exploitation and appropriation of wealth that prevails in the capitalist mode of production as a social (class) formation. He writes in order to expose the trick of capital, its deceit and deception.
The wealth of societies is a phrase that should be the first to stop us. Recall that society is not community, think of Tonnies, soon to be writing on this distinction, recall Thatcher, recall Cameron’s big one – the proposal that the support work of social reproduction be further socialized, via all manner of voluntarism, non-remunerated labour, free for all disregard of the hard won concessions that a strong labour movement had wrested fro capital – we will spend considerable time on struggles over the length of the working say, but this is relevant also for family, ethnicity, self-education and a range of other modalities of reproduction, including affective labour in sexual service, family reproduction, marriage and – lets call it compensation dating.
Now, I am not saying we should address each word of Capital with a view to thinking how it is relevant to our circumstances today, to the current conjuncture, etc., though that is pretty much the essay question, but i do think its worth keeping in mind that we read with a contexted eye. This year, of all years, threatens to be interesting and I would like to think reading capital again can help us think differently than we presently do – the only reason to go on thinking at all.
What clinches this argument? The very wording of the opening sentence includes two visual references. In the Penguin edition the German word erscheint is translated as ‘appearance’. The German reads:
‘Der Reichtum der Gesellschaften, in welchen kapitalistische Produktionsweise herrscht, erscheint als eine “ungeheure Warensammlung”, die einzelne Ware als seine Elementarform.’
The term erscheint occurs just the once here, rendered as two instances of the word ‘appears’ in the English (as cited earlier). This is grammatically acceptable; translation is no pure calculus, but I think there is an important significance that is lost. In the Lawrence and Wishart edition the translation is better: ‘The wealth of those societies in which the capitalist mode of production prevails, presents itself as “an immense accumulation of commodities”; its unit being a single commodity’ (Marx 1867/1967:35 my italic). Both editions then go on to say that our investigation therefore begins with the analysis of the commodity. Noting that accumulation is perhaps a better translation that collection, my point is that revealed in the gap between the two English translations of erscheint is the entire burden of Marx’s project – to expose the trick of the commodity as social form so as to teach the working class to see into the mechanics of industrial capital. Erscheinung, in German usage, has a double, or even triple sense. It connotes ‘appearance’ both in terms of how something looks, and in the theatrical sense of putting in an appearance, of staging something; in addition, it also has the sense of an apparition (which is what Derrida makes so much of in Spectres of Marx, although not actually from this sentence; it seems he prefers the Manifesto perhaps because it’s a shorter read [‘A spectre is haunting Europe’]). The ‘presents itself’ of the International edition gets closer to the theatrical sense, but does not capture the doubling nor the monstrous spectre, the trick that is perpetrated by the animated commodity – animated by the masses themselves, though they do not see it as such, yet.
Another point to be made here is that Marx, in that first sentence, quotes himself. Others have pointed to this curiosity (see Pepperell 2009), but Marx had already quipped in a preface that he was ‘coquetting’ with the presentation style of Hegel in setting out his rendering of Capital. This flirtation, that we do not need to take at its somewhat flippant word, is itself a machine for seduction, for storytelling, repetition, and a gamble that starts with a kind of doubled disguise (self quotation from the start) as a tactic. The wealth of societies is Smith, but not Smith, ‘ersheint’ is Hegel, but not Hegel, the commodity is the elementary form, but social, the monster accumulates.
I will also take up, in this first sentence that has detained us already for a long time, and further holds the rest of the text in abeyance, another translation slippage that I think is significant. Within the self quoted quote, the English renders the accumulation of commodities as ‘immense’. Ungeheure can certainly mean immense, or enourmous, but it also evokes a more Gothic meaning, that certainly fits the context – ungeheuerlich is ‘monstrous’, Ungeheuerlichkeit is ‘atrocity’. Perhaps it would be good, even in this first sentence, not to write out the evocations of Marx’s language – the theatrical and the gothic – a book populated by monsters is not merely comic, it is deadly serious, engaged in combat against demons and death.
Ungeheuer is immense but also monstrous. The demonic inflection is intended in Marx’s language. What today is the most monstrous appearance of capital? No longer a commodity economy but an economy economy, an immense collection of abstract shares, interest margins, affective attachement to interest rates and other markers of well-being, all of course based upon property and privilege still, but somewhat more clearly only the appearance of wealth is mediated through salary and bonus and all that can afford. Good schools, white entitlement, supremacy and privilege have never been less obvious as the marks of accumulated wealth of society types.
Appearance is theatrical, yet also a machine of domination. The point is to see though this trick, to see through the plastic appearances. We are not only talking of how things are, but also of how they are made to seem, and how we put up with them, even smiling as we do so. This needs a storyteller’s skill; so that rhetoric, metaphor, trope, coquetting; nothing escapes its role in the system. It might not even be impossible to imagine Marx as the system thinking itself in some contradictory, reflexive and critical manner (self quotation, doubling, haunting itself), but this is of course a fantastical deceit. Marx delivered a book that was itself a machine for narrative action (and still is, it gets inside your head and rewires thought, the tables dance). Now, the book could be read every time and for everyone as a potentially endlessly reorganized and renewed epic (it is hoped), still true to the project of teaching the implied reader to conjure with theory so as to unpack the real – to unpack the wealth of societies in which the capitalism mode of production prevails. Sure, it is a gamble to set out the analysis in a rhetorical style – inevitably part of the culture industry, the book itself still today engages with this gamble: Capital as a radical text sells more in times of crisis than not, and is sold as a commodity in bookshops for gain. It has its own commodity fetish format, precariously inserted into the DNA of the system of co-option and recuperation, even in the radical must-needs product. But the plastic will not remain forever – the reading of Capital is not merely system noise. We want people to read more than the first sentence, but also we want to read with care – and with a view to changing everything because, well – this is too quick, but we know the co-constitution of industry and exploitation cannot be merely described. The point is to change it. Books are also tools, plastic wealth is a trick, the screams of pain are real.
Note: Hans Ehrbar has prepared a resource that presents large sections of the English (Penguin, but often amended) and German (4th Edition) text of Capital in parallel, with significant explication. (Ehrbar 2009 http://www.econ.utah.edu/~ehrbar/akmc.pdf).
Ehrbar notes that this ‘new’ translation and interpretation of Marx ‘is deeply indebted to Critical Realism, a philosophical current founded by Roy Bhaskar’. He also says, unfortunately, that ‘I did not try to reproduce all ambiguities of the German text. If the German can be understood in two different ways, and interpretation a is, in my view, clearly right while interpretation b is wrong, then my translation will only try to bring out interpretation a’ (Ehrbar 2009 http://www.econ.utah.edu/~ehrbar/akmc.pdf)
My reading of the first sentence, prepared before I found Ehrbar, follows Spivak and attends to what might be called ambiguities, but which I think may be better rendered as dialectical style. The reading of the rest of the book will confirm or deny this assertion.
Marx himself rewriting the first sentence is here (which in turn links to this post, so a circuit metaphor is lurking there somehow… mis-en-about…)
the material productive forces of society
come into conflict with the existing relations of production
or – this merely expresses the same thing
in legal terms – with the property relations within the framework
of which they have operated hitherto.
From forms of development of the productive forces
these relations turn into their fetters.
Then begins an era of social revolution.
The changes in the economic foundation lead
sooner or later
to the transformation of the
The Plan C leaflet from the J20 demonstration – in London on June 20th, 2015 – for the record.
Austerity is working just fine.
We can’t keep hoping that the powerful will wake up to reason and stop the Plan A of Austerity. Why would they? It’s working for them.
The rich don’t suffer from austerity. They profit from it. Their lives are shielded away from the high-frequency trading hyperreality of capitalism. This vortex of violence is for their benefit. Capital rolls on, trailing food banks, evictions and zero-hour contracts in its wake. Capital isn’t restrained by borders, but guard dog states enforce them on the majority of the worlds populations, looking on as thousands of people drown in the Mediterranean. Capital absorbs everything and everyone, and spits us out when we are no longer useful.
There is no solace to be found in Plan B – a call for the return to the social democracy of old. Whilst capital is still in power, it will quickly extinguish anything which threatens its capacity to profit. Calls to turn back to the old days mutate into demands to reinstate racist violence and xenophobia, while everything we produce continues to be stolen from us: our wealth, our health, our creativity, our compassion.
We won’t be saved by the Green surge, a left-turning Labour, or proposals to tinker with the terms of our corporate kleptocracy.
Together, we must stand. Everything for Everyone.
Counter-power is growing, the only way to secure our own lives and futures becomes a threat to the stability of capital. It is the movement we need and the reality that we all have a stake in constructing.
Everything for Everyone. That is our Plan C.