Each element should be followed by the punctuation mark shown here.
The page referred to is one of those missing between the First and Second Manuscripts. It, therefore, goes without saying that only that political economy which recognized labor as its principle Adam Smithand which therefore no longer regarded private property as nothing more than a condition external to man, can be regarded as both a product of the real energy and movement of private property it is the independent movement of private property become conscious of itself, it is modern industry as selfa product of modern industry, and a factor which has accelerated and glorified the energy and development of this industry and transformed it into a power belonging to consciousness.
Therefore, the supporters of the monetary and mercantile system, who look upon private property as a purely objective being for man, appear as fetish-worshippers, as Catholics, to this enlightened political economy, which has revealed — within the system of private property — the subjective essence of wealth.
Just as Luther recognized religion and faith as the essence of the external world and, in consequence, confronted Catholic paganism; just as he transcended religion external religiosity by making religiosity the inner essence of man; just as he negated the idea of priests as something separate and apart from the layman by transferring the priest into the heart of the layman; so wealth as something outside man, and independent of him — and, therefore, only to be acquired acquired and maintained externally — is abolished [aufgehoben].
So, although political economy, whose principle is labor, appears to recognize man, it is, in fact, nothing more than the denial of man carried through to its logical conclusion: What was formerly being-external-to-oneself, man's material externalization, has now become the act of alienation — i.
This political economy, therefore, starts out by seeming to recognize man, his independence, his spontaneous activity, etc. Since it transfers private property into the very being of man, it can no longer be conditioned by local or national features of private property as something existing outside it.
It political economy develops a cosmopolitan, universal energy which breaks through every limitation and bond and sets itself up as the only policy, the only universality, the only limitation, and the only bond.
But then, as it continues to develop, it is forced to cast off its hypocrisy and step forth in all Dehumanization art other essays cynicism. This it Dehumanization art other essays, without troubling its head for one moment about all the apparent contradiction to which this doctrine leads, by developing in a more one-sided way, and, thus, more sharply and more logically, the idea of labor as the sole essence of wealth, by showing that the conclusions of this doctrine, unlike the original conception, are anti-human, and finally be delivering the death-blow to ground rent — that last individual and natural form of private property and source of wealth independent of the movement of labor, that expression of feudal property which has already become entirely economic and is therefore incapable of putting up any resistance to political economy.
Not only does political economy become increasingly cynical from Smith through Say to Ricardo, Mill etc. But this is only because their science develops more logically and more truly. Since they make private property in its active form the subject, thereby making man as a non-being [Unwesen] the essence [Wesen], the contradiction in reality corresponds entirely to the contradictory essence which they have accepted as their principle.
The discordant reality of industry, far from refusing their internally discordant principle, actually confirms it. Their principle is in fact the principle of this discordance. The physiocratic doctrine of Dr Quesnay forms the transition from the mercantile system to Adam Smith.
Physiocracy is, in a direct sense, the economic dissolution of feudal property, but it is therefore just as directly the economic transformation and restoration of that property.
The only real difference is that its language is no longer feudal but economic. All wealth is resolved into land and agriculture. The land is not yet capital; it is still a particular mode of existence of capital whose value is supposed to lie in its natural particularity.
But land is a universal natural element, whereas the mercantile system considered that wealth existed only in precious metals.
The object of wealth, its matter, has therefore attained the greatest degree of universality possible within the limits of nature — insofar as it is directly objective wealth even as nature. And it is only through labor, through agriculture, that land exists for man. Consequently, the subjective essence of wealth is already transferred to labor.
But, at the same time, agriculture is the only productive labor. Labor is, therefore, not yet grasped in its universal and abstract form, but is still tied to a particular element of nature as its matter and if for that reason recognized only in a particular mode of existence determined by nature.
It is, therefore, still only a determinate, particular externalization of man — just as its product is conceived as a determinate form of wealth, due more to nature than to itself.
Here, the land is still regarded as part of nature which is independent of man, and not yet as capital — i. Rather, labor appears as a moment of nature. But, since the fetishism of the old external wealth, which exists only as an object, has been reduced to a very simple element of nature, and since its essence has been recognized — even if only partially and in a particular way — in its subjective essence, the necessary advance has taken place in the sense that the universal nature of wealth has been recognized and labor has, therefore, been elevated in its absolute — i.
It is possible to argue against the Physiocrats that agriculture is no different from an economic point of view — that is, from the only valid point of view — from any other industry, and that the essence of wealth is therefore not a particular form of labor tied to a particular element, a particular manifestation of labor, but labor in general.
Physiocracy denies particular, external, purely objective wealth by declaring labor to be its essence. But, for physiocracy, labor is in the first place merely the subjective essence of landed property — it starts out from the type of property which appears historically as the dominant and recognized type.
It simple turns landed property into alienated man. It abolishes the feudal character of landed property by declaring industry agriculture to be its essence; but it sets its face against the world of industry and acknowledges the feudal system by declaring agriculture to be the only industry.
Clearly, once the subjective essence is grasped of industry constituting itself in opposition to landed property — i.
For, just as industry absorbs annulled landed property, so the subjective essence of industry at the same time absorbs the subjective essence of landed property.
Just as landed property is the first form of private property, and industry at first confronts it historically as nothing more than a particular sort of private property — or, rather, as the liberated slave of landed property — so this process is repeated in the scientific comprehension of the subjective essence of private property, of labor; labor appears at first only as agricultural labor, but later assumes the form of labor in general.
All wealth has become industrial wealth, wealth of labor, and industry is fully developed labor, just as the factory system is the perfected essence of industry — i.
Thus, we see that it is only at this point that private property can perfect its rule over men and become, in its most universal form, a world-historical power. In its initial form, this antithesis can manifest itself even without the advanced development of private property — as, for example, in ancient Rome, in Turkey, etc.
In such cases, it does not yet appear as established by private property itself.This bar-code number lets you verify that you're getting exactly the right version or edition of a book. The digit and digit formats both work. Albert Camus (—) Albert Camus was a French-Algerian journalist, playwright, novelist, philosophical essayist, and Nobel laureate.
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ad page XXXVI. [ Marx numbered the pages of these manuscripts in roman numerals. The page referred to is one of those missing between the First and Second Manuscripts.