자료: Notebook III in Karl Marx, The Grundrisse(정치경제학 비판 요강), 1857.
http://www.marxists.org/archive/marx/works/1857/grundrisse/ch06.htm#p297
(2) We now come to the second side of the process. The exchange between capital or capitalist and the worker is now finished, in so far as we are dealing with the process of exchange as such. We now proceed to the relation of capital to labour as capital's use value. Labour is not only the use value which confronts capital, but, rather, it is the use value of capital itself. As the not-being of values in so far as they are objectified, labour is their being in so far as they are not-objectified; it is their ideal being; the possibility of values, and, as activity, the positing of value. As against capital, labour is the merely abstract form, the mere possibility of value-positing activity, which exists only as a capacity, as a resource in the bodiliness of the worker. But when it is made into a real activity through contact with capital—it cannot do this by itself, since it is without object—then it becomes a really value-positing, productive activity. In relation with capital, this activity can in general consist only of the reproduction of itself—of the preservation and increase of itself as the real and effective value, not of the merely intended value, as with money as such. Through the exchange with the worker, capital has appropriated labour itself; labour has become one of its moments, which now acts as a fructifying vitality upon its merely existent and hence dead objectivity. Capital is money (exchange value posited for itself), but no longer is it money as existing in a particular substance and hence excluded from other substances of exchange value and existing alongside them, but rather money as obtaining its ideal character from all substances, from the exchange values of every form and mode of objectified labour. Now, in so far as capital, money existing in all particular forms of objectified labour, enters into the process with not-objectified, but rather living labour, labour existing as process and as action, it is initially this qualitative difference of the substance in which it exists from the form in which it now also exists as labour. It is the process of this differentiation and of its suspension, in which capital itself becomes a process. Labour is the yeast thrown into it, which starts it fermenting. On the one side, the objectivity in which it exists has to be worked on, i.e. consumed by labour; on the other side, the mere subjectivity of labour as a mere form has to be suspended, and labour has to be objectified in the material of capital. The relation of capital, in its content, to labour, of objectified labour to living labour—in this relation, where capital appears as passive towards labour, it is its passive being, as a particular substance, which enters into relation with the forming activity of labour—can, in general, be nothing more than the relation of labour to its objectivity, its material—which is to be analysed already in the first chapter, which has to precede exchange value and treat of production in general—and in connection with labour as activity, the material, the objectified labour, has only two relations, that of the raw material, i.e. of the formless matter, the mere material for the form-positing, purposive activity of labour, and that of the instrument of labour, the objective means which subjective activity inserts between itself as an object, as its conductor. The concept of the product, which the economists introduce here, does not yet belong here at all as an aspect distinct from raw material and instrument of labour. It appears as result, not as presupposition of the process between the passive content of capital and labour as activity. As a presupposition, the product is not a distinct relation of the object to labour; distinct from raw material and instrument of labour, since raw material and instrument of labour, as substance of values, are themselves already objectified labour, products. The substance of value is not at all the particular natural substance, but rather objectified labour. This latter itself appears again in connection with living labour as raw material and instrument of labour. As regards the pure act of production in itself, it may seem that the instrument of labour and the raw material are found freely in nature, so that they need merely to be appropriated, i.e. made into the object and means of labour, which is not itself a labour process. Thus, in contrast to them, theproduct appears as something qualitatively different, and is a product not only as a result of labour with an instrument on a material, but rather as the first objectification of labour alongside them. But, as components of capital, raw material and instrument of labour are themselves already objectified labour, hence product. This does not yet exhaust the relation. For, e.g. in the kind of production in which no exchange value, no capital at all exists, the product of labour can become the means and the object of new labour. For example, in agricultural production purely for use value. The hunter's bow, the fisherman's net, in short the simplest conditions, already presuppose a product which ceases to count as product and becomes raw material or more specifically instrument of production, for this [is] actually the first specific form in which the product appears as the means of reproduction. This link therefore by no means exhausts the relation in which raw material and instrument of labourappear as moments of capital itself. The economists, incidentally, introduce the product as third element of the substance of capital in another connection entirely, as well. This is the product in so far as its character is to step outside both the process of production and circulation, and to become immediate object of individual consumption; approvisionnement, as Cherbuliez calls it. [5] That is, the products presupposed so that the worker lives as a worker and is capable of living during production, before a new product is created. That the capitalist possesses this capacity is posited in the fact that every element of capital is money, and, as such, can be transformed from its general form of wealth into the material of wealth, object of consumption. The economists' approvisionnement thus applies only to the workers; i.e. it is money expressed in the form of articles of consumption, use values, which they obtain from the capitalist in the act of exchange between the two of them. But this belongs within the first act. The extent to which this first relates to the second is not yet the question here. The only diremption posited by the process of production itself is the original diremption, that posited by the difference between objective labour and living labour itself, i.e. that between raw material and instrument of labour. It is quite consistent of the economists to confuse these two aspects with each other, because they must bring the two moments in the relation between capital and labour into confusion and cannot allow themselves to grasp their specific difference.
Thus: the raw material is consumed by being changed, formed by labour, and the instrument of labour is consumed by being used up in this process, worn out. On the other hand, labour also is consumed by being employed, set into motion, and a certain amount of the worker's muscular force etc. is thus expended, so that he exhausts himself. But labour is not only consumed, but also at the same time fixed, converted from the form of activity into the form of the object; materialized; as a modification of the object, it modifies its own form and changes from activity to being. The end of the process is the product, in which the raw material appears as bound up with labour, and in which the instrument of labour has, likewise, transposed itself from a mere possibility into a reality, by having become a real conductor of labour, but thereby also having been consumed in its static form through its mechanical or chemical relation to the material of labour. All three moments of the process, the material, the instrument, and labour, coincide in the neutral result—the product. The moments of the process of production which have been consumed to form the product are simultaneously reproduced in it. The whole process therefore appears as productive consumption, i.e. as consumption which terminates neither in a void, nor in the mere subjectification of the objective, but which is, rather, again posited as an object. This consumption is not simply a consumption of the material, but rather consumption of consumption itself; in the suspension of the material it is the suspension of this suspension and hence the positing of the same. [6] This form-giving activity consumes the object and consumes itself, but it consumes the given form of the object only in order to posit it in a new objective form, and it consumes itself only in its subjective form as activity. It consumes the objective character of the object—the indifference towards the form—and the subjective character of activity; forms the one, materializes the other. But as product, the result of the production process is use value.
If we now regard the result so far obtained, we find:
Firstly: The appropriation, absorption of labour by capital—money, i.e. the act of buying the capacity of disposing over the worker, here appears only as a means to bring this process about, not as one of its moment's—brings capital into ferment, and makes it into a process, process of production, in whose totality it relates to itself not only as objectified by living labour, but also, because objectified, [as] mere object of labour.
Secondly: Within simple circulation, the substance of the commodity and of money was itself indifferent to the formal character, i.e. to the extent that commodity and money remained moments of circulation. As for the substance of the commodity, it fell outside the economic relation as an object of consumption (of need); money, in so far as its form achieved independence, was still related to circulation, but only negatively, and was only this negative relation. Fixed for itself, it similarly became extinguished in dead materiality, and ceased to be money. Both commodity and money were expressions of exchange value, and differed only as general and particular exchange value. This difference itself was again merely a nominal one, since not only were the two roles switched in real circulation, but also, if we consider each of them by itself, money itself was a particular commodity, and the commodity as price was itself general money. The difference was only formal. Each of them was posited in the one role only in so far as and because it was not posited in the other. Now however, in the process of production, capital distinguishes itself as form from itself as substance. It is both aspects at once, and at the same time the relation of both to one another. But:
Thirdly: It still only appeared as this relation in itself. The relation is not posited yet, or it is posited initially only in the character of one of its two moments, the material moment, which divides internally into material (raw material and instrument) and form (labour), and which, as a relation between both of them, as a real process, is itself only a material relation again—a relation of the two material elements which form the content of capital as distinct from its formal relation as capital. If we now consider the aspect of capital in which it originally appears in distinction from labour, then it is merely a passive presence in the process, a merely objective being, in which the formal character which makes it capital --i.e. a social relation existing as being-for-itself [für sich seiendes]—is completely extinguished. It enters the process only as content—as objectified labour in general; but the fact that it is objectified labour is completely irrelevant to labour—and the relation of labour to it forms the process; it enters into the process, is worked on, rather, only as object, not as objectified labour. Cotton which becomes cotton yarn, or cotton yarn which becomes cloth, or cloth which becomes the material for printing and dyeing, exist for labour only as available cotton, yarn, cloth. They themselves do not enter into any process as products of labour, as objectified labour, but only as material existences with certain natural properties. How these were posited in them makes no difference to the relation of living labour towards them; they exist for it only in so far as they exist as distinct from it, i.e. as material for labour. This [is the case], in so far as the point of departure is capital in its objective form, presupposed to labour. On another side, in so far as labour itself has become one of capital's objective elements through the exchange with the worker, labour's distinction from the objective elements of capital is itself a merely objective one; the latter in the form of rest, the former in the form of activity. The relation is the material relation between one of capital's elements and the other; but not its own relation to both. It therefore appears on one side as a merely passive object, in which all formal character is extinguished; it appears on the other side only as a simpleproduction process into which capital as such, as distinct from its substance, does not enter. It does not even appear in the substance appropriate to itself—as objectified labour, for this is the substance of exchange value—but rather only in the natural form-of-being [Daseinsform] of this substance, in which all relation to exchange value, to objectified labour, and to labour itself as the use value of capital—and hence all relation to capital itself—is extinguished. Regarded from this side, the process of capital coincides with the simple process of production as such, in which its character as capital is quite as extinguished in the form of the process, as money was extinguished as money in the form of value. To the extent to which we have examined the process so far, capital in its being-for-itself, i.e. the capitalist, does not enter at all. It is not the capitalist who is consumed by labour as raw material and instrument of labour. And it is not the capitalist who does this consuming but rather labour. Thus the process of the production of capital does not appear as the process of the production of capital, but as the process of production in general, and capital's distinction from labour appears only in the material character of raw material and instrument of labour. It is this aspect—which is not only an arbitrary abstraction, but rather an abstraction which takes place within the process itself—on which the economists seize in order to represent capital as a necessary element of every production process. Of course, they do this only by forgetting to pay attention to its conduct as capital during this process.
This is the occasion to draw attention to a moment which here, for the first time, not only arises from the standpoint of the observer, but is posited in the economic relation itself. In the first act, in the exchange between capital and labour, labour as such, existing for itself, necessarily appeared as the worker. Similarly here in the second process: capital as such is posited as a value existing for itself, as egotistic value, so to speak (something to which money could only aspire). But capital in its being-for-itself is the capitalist. Of course, socialists sometimes say, we need capital, but not the capitalist. [7] Then capital appears as a pure thing, not as a relation of production which, reflected in itself, is precisely the capitalist. I may well separate capital from a given individual capitalist, and it can be transferred to another. But, in losing capital, he loses the quality of being a capitalist. Thus capital is indeed separable from an individual capitalist, but not from the capitalist, who, as such, confronts theworker. Thus also the individual worker can cease to be the being-for-itself [Fürsichsein] of labour; he may inherit or steal money etc. But then he ceases to be a worker. As a worker he is nothing more than labour in its being- for-itself. (This to be further developed later.) [8]
...
글
댓글 없음:
댓글 쓰기