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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Abstract and concrete labour | 3/6 | https://en.wikipedia.org/wiki/Abstract_and_concrete_labour | reference | science, encyclopedia | 2026-05-05T15:40:03.138517+00:00 | kb-cron |
"In proportion as exchange bursts its local bonds, and the value of commodities more and more expands into an embodiment of human labour in the abstract, in the same proportion the character of money attaches itself to commodities that are by Nature fitted to perform the social function of a universal equivalent. Those commodities are the precious metals." In a more complex division of labour, it becomes difficult or even impossible to equate the value of all different labour-efforts directly. But money enables us to express and compare the value of all different labour-efforts—more or less accurately—in money-units (initially, quantities of gold, silver, or bronze). Marx then argues that labour viewed concretely in its specifics creates useful things, but labour-in-the-abstract is value-forming labour, which conserves, transfers and/or creates economic value (see Valorisation). In 1844, Marx said that:
"As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternisation of impossibilities. It makes contradictions embrace." In the feudal society of medieval Europe, Marx comments,
"The natural form of labour, its specific kind—and not, as in a society of commodity production, its universality—is here its immediate social form. The corvee can be measured by time in just the same way as the labour which produces commodities, but every serf knows that what he expends in the service of his lord is a specific quantity of his own personal labour-power. The tithe owed to the priest is more clearly apparent than his blessing. Whatever we may think, then, of the different character masks with which people confront each other in such a society, the social relations between individuals in the performance of their labour appear at all events as their own personal relations, and are not disguised as social relations between things, between the products of labour. ... For a society of commodity producers—whose general social relation of production consists in the fact that they treat their products as commodities, hence as values, and in this business-like form bring their individual, private labours into relation with each other as homogenous human labour—Christianity with its religious cult of man in the abstract, more particularly in its bourgeois development, i.e. in Protestantism, Deism, etc., is the most fitting form of religion.")
== Abstract labour and capitalism == If the production process itself becomes organised as a specifically capitalist production process, then the abstraction process is deepened, because production labour itself becomes directly treated and organised in terms of its commercial exchange value, and in terms of its capacity to create new value for the buyer of that labour. Quite simply, in this case, a quantity of labour-time is equal to a quantity of money, and it can be calculated that X hours of labour—regardless of who in particular performs them—create, or are worth, Y amounts of new product value. In this way, labour is practically rendered abstract. The abstraction is completed when a labour market is established which very exactly quantifies the money-price applying to all kinds of different occupational functions, permitting equations such as: X amount of qualified labour = Y amounts of unskilled labour = Z number of workers = P amount of money = Q amount of goods. This is what Marx calls a value relationship ("Wertverhältnis" in German). It can also be calculated that it costs a certain amount of time and money to train a worker to perform a certain task, and how much value that adds to the workers' labour, giving rise to the notion of human capital. As a corollary, in these conditions workers will increasingly treat the paid work they do as something distinct or separate from their personality, a means to an end rather than an end in itself. Work becomes "just work", it no longer necessarily says anything at all about the identity, creativity or personality of the worker. With the development of an average skill level in the workforce, the same job can also be done by many different workers, and most workers can do many different jobs; nobody is necessarily tied to one type of work all his life anymore. Thus we can talk of "a job" as an abstract function that could be filled by anybody with the required skills. Managers can calculate that with a certain budget, a certain number of paid working hours are required or available to do the work, and then divide up the hours into different job functions to be filled by suitably qualified personnel. Marx's theory of alienation considers the human and social implications of the abstraction and commercialization of labour. His concept of reification reflects about the inversions of object and subject, and of means and ends, which are involved in commodity trade. Marx regarded the distinction between abstract and concrete labour as being among the most important innovations he contributed to the theory of economic value, and subsequently Marxian scholars have debated a great deal about its theoretical significance.
=== Evolutionary or historically specific === For ultraleftist Marxists, abstract labour is an economic category which applies only to the capitalist mode of production, i.e. it applies only, when human labour power or work-capacity is universally treated as a commodity with a certain monetary cost or earnings potential. Thus Professor John Weeks claims that