- Category: Theory
- Created on Tuesday, 05 March 2013 19:24
- Written by NPC
The problem that much communization theory points out is that, if your revolutionary praxis is simply to emphasize (materially and ideologically) labourers as a class (by building up industry, focusing the entire society toward developing productive forces rather than re-organizing the "insides" of the means of production to be more amenable to those using the means and the product, etc) then you are simply affirming the value-form as such, which IS very much the class relation...
...In short, Value-form theory tries to describe capitalism. It is a negative critique of capitalism. Whenever the article above says "Value-form theory" or "VFT," you can almost always replace it with "capitalism," since value-form theory is NOT claiming that these things are facts of nature, but facts of capitalism which can (and ought to be) abolished--i.e., it is not an overdetermining totality.
The following is a response from NPC to Nat Winn's article entitled Getting to communism: negating the value form in practice.
"Again, revolution is about more than abolishing the value-form. The method here is one that ignores the realm of politics, the confrontation with the state, armies, and the whole repressive apparatus. It ignores geo-politics. It doesn't deal with any classes outside of workers and capitalist in analyzing the end of capital. What you have here is not a look at a totality but a rigid binary. The complexity of revolution is just not dealt with at this point."
I would first point out that this argument could, verbatim, be applied to basically all the works of Marx himself -- particularly Capital. It basically says that we should NOT engage in economic argument because economic argument does not include all these other things. But that means you are just critiquing something based on what you want it to be, rather than what it actually is (it has a scope which is a priori limited).
Only among communization's critics have I heard of communization as a be-all-and-end-all plan for revolution. Among communization's supporters, I've heard of communization as, alternately, a fresh economic/structural analysis (in the structural wing), or a swath of incendiary outreach materials calling people to action (in the voluntarist wing).
It's certainly true that communization doesn't provide immediate tactical advice. It doesn't provide much revolutionary strategy. Most of the structural works of TC, Endnotes, etc. hardly talk about "the superstructure" at all. But I'd also point out that communization never pretends to be both a necessary and sufficient theory for making revolution.
Honestly, it just seems silly that anyone would consider it as such -- and, again, I literally know of no one (other than its critics) who see it like this.
For those of us who use communization theory we use it for what it is good for -- economic analysis, outreach, reminders of the deeper economic reasons that previous socialist projects were unable to fundamentally challenge the value-form (their failure was absolutely not just superstructural). It also helps to remind us that we ought to talk about the abolition of the working class a little bit more than the affirmation of the working class.
It's also not like anyone is actually thinking that abolition of the value-form happens overnight or that revolution would be evenly distributed -- and its convenient that the above article excludes such quotes as this:
"So there will a "transition" in the sense that communism will not be achieved overnight. But there will not be a "transition period" in what has become the traditional Marxist sense: a period that is no longer capitalist but not yet communist, a period in which the working class would still work, but not for profit or for the boss any more, only for themselves: they would go on developing the "productive forces" (factories, consumer goods, etc.) before being able to enjoy the then fully-matured fruit of industrialization. This is not the programme of a communist revolution. It was not in the past and it is not now. There is no need to go on developing industry, especially industry as it is now. And we are not stating this because of the ecology movement and the anti-industry trend in the radical milieu. As someone said forty years ago, half of the factories will have to be closed.
Some areas will lag behind and others may plunge into temporary chaos[...] Nobody knows how we will evolve from false capitalist abundance to new ways of life, but let us not expect the move to be smooth and peaceful everywhere and all the time."
[[That is from Dauve's intro text on communisation (here: http://www.troploin.fr/textes/60-communisation-uk). Dauve, alongside Aufheben, is in the more "voluntarist" camp (though they engage with the structuralists much more) which is brushed over fairly quickly in this overview.]]
There is no eliding the real problems of reorganizing production -- the point is simply that there is NOT a period in which we have an industrial build-up emulating capitalist styles of factory organizaton, managed with moneyed-wages or labor vouchers and justified in the terms of the people working now and enjoying the fruits of that industry later, once the production base is properly "built up." Clearly, models more similar to that may be necessary if revolution occurs (again) exclusively in areas that have few means of production -- but the neoliberal redistribution of these means of production TO the "third world" makes that less and less likely.
But these natural presumptions based on the economic theory in most of communization are more or less ignored in the above critique -- even though they are precisely the presumptions that DO begin to make tactical and strategic suggestions for revolution.
Instead, the critique just misses the point by attacking communization for not being something that it never claims to be -- i.e., a roadmap for revolution.
Communization theory NEVER claims that we should "look at revolution strictly through the capital-labour relation." It simply claims that the capital-labour relation is kind of really important to judging whether or not your "communist revolution" is very communist (or even very anti-capitalist) -- and I would definitely affirm that point.
On the second topic: Communization does claim to be a real critique of the value-form. This article sort of vacillates between acknowledging that the abolition of the value-form is necessary (in which case the differences between communizaton's affirmations and the article's become less clear) and the opposing argument that communization misportrays abstract value (and therefore one would presume that it's a non-issue).
I think that it's obvious that we have to abolish the capitalist value-form, the question is simply again one of whether or not one tries to "use" that value form for a period of time (the "socialist transition period") for the benefit of the working-class -- and the point from communization is that this only reinforces the proletariat class category rather than beginning to take it apart (it, like the state, did not tend historically to "wither away"). And this affirmation basically ignores the class struggle -- which, despite the above article's claims to the contrary, is all about the abolition of the proletariat as a class (since its nature as a class is relationally determined by the existence of the bourgeoisie exploiting it).
But there is also a significant problem with the article's portrayal of the value-form:
First: communization theory doesn't deny the labor-theory of value. It simply points out that if you affirm labor as a category defined by capital you are also affirming capital by affirming its interdependent category -- i.e., they are arguing precisely against "economism" as traditionally defined and as often practiced by political tendencies which see unions or wage struggles, for example, as the primary grounds of revolutionary activity.
Second: The above critique ignores the nuance in Marx's theory of exchange-value and its relation to abstract labor, and misportrays communization's approach to exchange-value (which is NOT equal to "the value-form").
The article quotes from Endnotes: "Rather, in a fundamental sense value — as the primary social mediation — pre-exists and thus has a priority over labour."
Based on this, the article then claims: "It is also the case here that labor is not seen as the primary producer of value. Capital or value "has a priority over labor. This leads to a political call within Communization to abandon the class struggle."
Unfortunately, this is a misquotation. Endnotes in the quote is actually talking about how CAPITALISM (i.e., the capitalist value-form) posits itself as originary. This is clearer if you also quote the paragraph sitting a little BELOW the one quoted by the above critique:
"While it seems true and politically effective to say that we produce capital by our labour, it is actually more accurate to say (in a world that really is topsy turvy) that we, as subjects of labour, are produced by capital. Socially necessary labour time is the measure of value only because the value-form posits labour as its content. In a society no longer dominated by alienated social forms — no longer orientated around the self-expansion of abstract wealth — the compulsion to labour which characterises the capitalist mode of production will disappear. With value, abstract labour disappears as a category. The reproduction of individuals and their needs becomes an end in itself. Without the categories of value, abstract labour and the wage, "labour" would cease to have its systematic role as determined by the primary social mediation: value."
This "world that really is topsy turvy" is the world of capitalism, in which capital makes itself into the primary source of productivity, centering the M-C-M' cycle around the M more than the C (or the use-value in it, for that matter). The critique conflates Endnotes' descriptions of how Capital PORTRAYS ITSELF, with the obvious acknowledgement that how Capital actually operates (as exploitative of labour) is evident in Marxist theory.
But the bottom of that quote also gets to another interesting point: "with value, abstract labour disappears as a category." This is interesting in particular because it ties abstract value back to its roots (in Marx) with exchange-value. Here Endnotes is NOT talking about simple "abstract" human labour (or "general human force" as Marx says). Though Marx at times uses this definition, he also acknowledges how problematic it is, since the definition (borrowed from Smith and Ricardo) pretends that "labour" or "work" in capitalism is the same, transhistorical practice of human physical exertion, when really labour as a category is created BY the social relations of capitalism itself. Marx, therefore, translates this transhistorical abstract labor into a more relevant category: exchange value (in an oppositional unity with use-value to create value as such).
The above critique then argues that Value-form theory poses a "monetary theory of value," simply because it acknowledges that exchange value does, in fact, exist and operates much as Marx describes it -- as capitalism's own particular form of "abstract labour" which will be abolished alongside value itself. The abolition of value as such clearly does not mean the abolition of use-value, but the severing of use value from exchange value (and thus the destruction of the wage and money as the form of quantified, generalized exchangeability). Again, Endnotes says it clearly: "Without the categories of value, abstract labour and the wage, "labour" would cease to have its systematic role as determined by the primary social mediation: value."
The "labour" quoted here means SPECIFICALLY CAPITALIST labor--not general human work (which is OF COURSE productive in the simple sense and of course abstractable in that it all requires physical exertion--this is not Marx's point). The problem that much communization theory points out is that, if your revolutionary praxis is simply to emphasize (materially and ideologically) labourers as a class (by building up industry, focusing the entire society toward developing productive forces rather than re-organizing the "insides" of the means of production to be more amenable to those using the means and the product, etc) then you are simply affirming the value-form as such, which IS very much the class relation. It is the very exchangeability (NOT exchange but the POTENTIAL for exchange or its future possibility--exchange does not PRECEDE production) which makes labour itself productive of value (again, value is, in capitalism, not just use-value but also monetary "exchange" value). Obviously physical human work can also produce things that are useful -- but that is NOT "labor" in capitalism or "value" in capitalism.
This doesn't mean that labor does not create value or that money (or capital) is primary in the circuit. I.e. it does NOT (as the above article claims) argue that exchange has to come first. NO, it simply argues that the potential of exchangeability exists--without the ACT of exchange itself yet occuring. This is, again, the SOCIAL part of the relation -- the presumption (and perceived necessity) of the M-C-M' cycle perpetuating itself and the wage being generally exchangeable for goods. In fact, the ACTUAL exchangeability does not have to exist in every instance for labor to be extracted -- all kinds of things (rampant inflation, product shortages, rationing, collapse of a certain currency, etc.) could disrupt that actual exchangeability in a given instance--but in general "abstract labor" would remain abstracted. Marx is fairly clear on this.
There is no basis in the actual works of communization theory for claims such as this:
"Production is concrete labor. Period. Abstract labor is only expressed through the process of exchange. This abstract process subsumes concrete labor and negates its objectivity, thus also negating its role as creator of value. The value-form as validated through exchange in it's totality is the primary creator of value and the contradiction between capital and labor is a relation internal to the value-form process which must be abolished as a process."
For communization theorists, abstract labor exists not through the process of exchange but through the potential of future exchange -- the wage is paid AFTER the work is done and BEFORE it is exchanged for other goods. Value AS SUCH is the production of use-values ("concrete labor" in the above quote) in the interests of exchange (rather than use). Exchange is therefore embedded (as the incentive) in the production itself. That's the topsy-turvy aspect of capitalist relations to productivity, which Endnotes references. Capitalism itself poses (quantified--monetary) exchange as originary, even though exchange HAS NOT HAPPENED yet. The communist point is that things can be made as ends in themselves rather than ends-to-more-money (capitalism) or ends-to-more-things ("productivist" socialism).
In short, Value-form theory tries to describe capitalism. It is a negative critique of capitalism. Whenever the article above says "Value-form theory" or "VFT," you can almost always replace it with "capitalism," since value-form theory is NOT claiming that these things are facts of nature, but facts of capitalism which can (and ought to be) abolished--i.e., it is not an overdetermining totality. The article constantly confuses this, acting like Value-form theory IS saying that the capitalist forms it describes are totalizing or overdetermining--that they are, in short, facts of nature--and thus provides a very poor perspective on what Value-form theory is actually saying or how capitalism works.