References
- Marx , Karl . 1954 . Capital Moscow : Progress Publishers . I, trans. Moore and Aveling 78. All quotations cited only by page number are from this text.
- 1957 . The Essence of Christianity New York : Harper and Row . Marx takes this account from Feuerbach. See Ludwig Feuerbach, trans. George Eliot.
- Cohen , G. A. 1978 . Karl Marx's Theory of History: a Defense Princeton : Princeton University Press . For example:; Lezek Kolakowski, Main Currents of Marxism, Vol. I (Oxford: Oxford University Press 1978); Carol Gould, Marx's Social Ontology (Cambridge, MA: MIT Press 1980); and Jon Elster, Making Sense Of Marx (Cambridge: Cambridge University Press 1985). Georg Lukacs’ History and Class Consciousness (Cambridge, MA: MIT Press 1971) may be a notable exception to the dominant reading, but poses many of the same problems of interpretation that Marx does.
- Cohen . 116 – 17 .
- Cohen . 119 (italics removed)
- 1981 . The Value Controversy 127 – 41 . London : Verso . For a sample of such reasons, including Cohen's own, see Ian Steedman et al., (/New Left Books, as well as Elster
- Marx , Karl . 1975 . “ ‘Estranged Labor,’ in ” . In Karl Marx: Early Writings London : Penguin . Quinton Hoare, ed. and New Left Books
- Cohen acknowledges that it is hard to imagine anyone seriously believing that commodities have their exchange value intrinsically (127 n.1).
- Marx , Karl . “ ‘Eleven Theses on Feuerbach’ in ” . In Karl Marx: Early Writings Edited by: Hoare , Quinton . 422
- That requires that I explain away Marx's use of terms like ‘appears’ and ‘in their eyes’ in the text. Marx's use of visual metaphors must be recognized as just that—metaphorical. He certainly does not mean to suggest that commodities look like they have value, whatever that would be. (Price tags, perhaps?) If ‘in their eyes’ is not to be construed visually, there is no reason to suppose that it must be construed perceptually at all.
- Perhaps the labor theory of value is supposed to make a similar point about workers not getting their fair share. I am inclined to be skeptical about this, considering Marx repeated emphasis of the fact that labor, like any other commodity, is exchanged at its value, and his attacks on the Utopian socialists who protest that capitalism is unfair. If the labor theory of value does make such appeals, it is appealing to class interest inasmuch as it is to the advantage of workers to get a larger share of the social product.
- There has been a wealth of literature recently on the question of whether Marx's criticisms of capitalism can properly be described as moral criticisms. Both sides have mustered persuasive arguments, but the issue should not be blown out of proportion. Most of those who are unwilling to attribute moral arguments to Marx are willing to concede that he did appeal to human aspirations and ideals, though he made no pretensions, and indeed could make no pretensions, to the eternal status of those aspirations and ideals. I call appeals to what seems unacceptable ‘very much like moral criticism’ in order to avoid embroiling myself in those debates.
- 1974 . Power: a Radical View London : Macmillan . Steven Lukes has drawn out the implications of this intuition in his analysis of political power. See.
- Marx . ‘Theses on Feuerbach,’ 421
- 1973 . Grundrisse For example, in the (the rough draft of Capital, trans. Martin Nicolous [London: Penguin and New Left Books]) 490.
- Marx , Karl . 1933 . Wage Labor And Capital 28 New York : International Publishers .
- 1975 . Mind, Language, and Reality Cambridge : Cambridge University Press . Language may also involve differentiated roles. Hilary Putnam has argued that linguistic roles are not always equal, and has even chosen the phrase ‘Linguistic division of labor’ to characterize the manner of the inequality. See ‘The Meaning of “Meaning”’ in.
- This difference must not be confused with a different distinction: language is to the advantage of all of its speakers, but other relations between people need not be. Under normal circumstances, any way of organizing production is advantageous when contrasted with the alternative of no production at all, just as any language at all is advantageous when contrasted with silence. But the advantage of language per se does not entail that all languages are interchangeable in their expressive resources. By the same token-and this is Marx's point—not all ways of organizing production are alike. The difference that concerns us is that linguistic interaction does not typically depend on strongly differentiated roles.
- Marx . Grundrisse 157
- Marx , Karl and Engels , Frederick . 1948 . Manifesto of the Communist Party 12 New York : International Publishers .
- 1979 . Emile New York : Basic Books . Jean Jacques Rousseau, trans. Allan Bloom 85
- Smith , Adam . 1937 . “ ‘An Early Draft of the ” . In Wealth of Nations,’ Edited by: Scott , William . in Adam Smith as Student and Professor (Glasgow: Glasgow University Press 340
- Because the epistemic problem of fetishism is derivative of the practical fetish, Marx avoides the charge that his attribution of ‘false consciousness’ (a term Marx himself does not employ) is self-refuting because he lacks a privileged perspective to issue it from. If capitalist society mysteriously produced illusions about its workings, Marx would have no grounds for claiming he was not likewise deluded. But Marx does not claim that class society necessarily generates error; indeed he praises David Ricardo for working conscientiously and very nearly figuring out capitalism's workings. Those who mistake capitalism for a natural system are not blinded by their situation; Marx presumes that his explanation of its working will be accepted on empirical grounds. The fact that nobody had developed Marx's analysis of capitalism before Marx did is not an indictment of capitalism. The indictment is that capitalism works the way Marx says it does.
- Marx , Karl and Engels , Frederick . Manifesto of the Communist Party 13