By George Henderson
Long susceptible to dogmatic confrontation, the query of price in Marx’s thought—what worth is, the aim it serves, its program to real-world capitalism—requires renewal if Marx’s paintings is to stay bright. In Value in Marx, George Henderson deals a lucid rereading of Marx that strips worth of its turgid theoretical relief and reframes it as an research into the tensions among social kinfolk and kinds as they're instead of as what they can differently become.
Drawing on Marx’s Capital and Grundrisse, Henderson indicates how those volumes don't harbor a unmarried idea of price that equates worth to capital. as a substitute, those books experimentally compose and recompose price for an international that's greater than capitalist. At stake is how Marx conceives of human freedom, of balanced social preparations, and of keep watch over over the issues humans produce. Henderson reveals that the bounds on social turning into, together with the tendency towards alienated lifestyles, hang-out Marx at the same time he seems to be past the critique of capital to an emancipated society to come.
Can those limits be faced in an artistic, even pleased, manner? Can they turn into points of what we hope, instead of being silenced and denied? so long as we persist in studying price commonly, following it as an lively and never a shut-down, predetermined characteristic of Marx’s texts, Henderson finally perspectives Marx as responding absolutely to those demanding situations and utilising worth as a strong device of the political imaginary.
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Extra info for Value in Marx : the Persistence of Value in a More-Than-Capitalist World
Value, therefore, if it can only manifest as exchange value in the first place, is forced to chase after a constantly moving target, and vice versa. Clearly, this is profoundly disrupting. “The same change in productivity which increases the fruitfulness of labor, and therefore the amount of use-values The Value–Capital Couplet 23 produced by it, also brings about a reduction in the value of this increased total amount, if it cuts down the total amount of labor-time necessary to produce the use-values.
Value produces forms that are not very value-like at all. The only way for value to appear for its own sake is if somebody, everybody, suffers for it. . . . . M'. Money is the only form that the equivalent form of value can take. Thus, in the example of hoarding, despite the value of gold (money) going up and down, gold (money) is still the primary value form worth hoarding. Gold remains gold (money remains money) regardless of its value and remains the hoarder’s object of choice. One may wish to hoard a different form of equivalent value, but one cannot.
Value then reaches its limit—is shown its limit—in the very body of the personage who wants it most. And both suffer for it. We can see the problem even better if we think not so much of the hoarder individually but of the commodity society as a whole hoarding. Consider that money does its job best as a representative of value when it’s in circulation, demonstrating that it is indeed the universal equivalent. But in order for this powerful thing to be displayed itself, in order to show that it is not simply caught up in circulation but has a semiautonomy within circulation, it must come to a stop somewhere, must show itself as a kind of fixity.