4. Distribution
We have already seen that Dühringian economics comes down to the following proposition: the capitalist mode of production is quite good, and can remain in existence, but the capitalist mode of distribution is of evil, and must disappear. We now find that Herr Dühring's “socialitarian” system is nothing more than the carrying through of this principle in fantasy. In fact, it turned out that Herr Dühring has practically nothing to take exception to in the mode of production — as such — of capitalist society, that he wants to retain the old division of labour in all its essentials, and that he consequently has hardly a word to say in regard to production within his economic commune. Production is indeed a sphere in which robust facts are dealt with, and in which consequently “rational fantasy” {D. Ph. 46} should give but little scope to the soaring of its free soul, because the danger of making a disgraceful blunder is too great. It is quite otherwise with distribution — which in Herr Dühring's view has no connection whatever with production and is determined not by production but by a pure act of the will — distribution is the predestined field of his “social alchemising” {D. K. G. 237}.
To the equal obligation to produce corresponds the equal right to consume, exercised in an organised manner in the economic commune and in the trading commune embracing a large number of economic communes. “Labour” is here “exchanged for other labour on the basis of equal valuation... Service and counterservice represent here real equality between quantities of labour” {D. C. 256}. And this “equalisation of human energies” applies “whether the individuals have in fact done more or less, or perhaps even nothing at all” {D. Ph. 281}; for all performances, in so far as they involve time and energy, can be regarded as labour done — therefore even playing bowls or going for a walk {see D. C. 266}. This exchange, however, does not take place between individuals as the community is the owner of all means of production and consequently also of all products; on the one hand it takes place between each economic commune and its individual members, and on the other between the various economic and trading communes themselves. “The individual economic communes in particular will replace retail trade within their own areas by completely planned sales” {326}. Wholesale trade will be organised on the same lines: “The system of the free economic society ... consequently remains a vast exchange institution, whose operations are carried out on the basis provided by the precious metals. It is insight into the inevitable necessity of this fundamental quality which distinguishes our scheme from all those foggy notions which cling even to the most rational forms of current socialist ideas” {324}.
For the purposes of this exchange, the economic commune, as the first appropriator of the social products, has to determine, “for each type of articles, a uniform price” {277}, based on the average production costs. “The significance which the so-called costs of production ... have for value and price today, will be provided” (in the socialitarian system) “...by the estimates of the quantity of labour to be employed. These estimates, by virtue of the principle of equal rights for each individual also in the economic sphere, can be traced back, in the last analysis, to consideration of the number of persons that participated in the labour; they will result in the relation of prices corresponding both to the natural conditions of production and to the social right of realisation. The output of the precious metals will continue, as now, to determine the value of money... It can be seen from this that in the changed constitution of society, one not only does not lose the determining factor and measure, in the first place of values, and, with value, of the exchange relations between products, but wins them good and proper for the first time” {326-327}.
The famous “absolute value” {D. K. G. 499} is at last realised.
On the other hand, however, the commune must also put its individual members in a position to buy from it the articles produced, by paying to each, in compensation for his labour, a certain sum of money, daily, weekly or monthly, but necessarily the same for all. “From the socialitarian standpoint it is consequently a matter of indifference whether we say that wages disappear, or, that they must become the exclusive form of economic income” {D. C. 263}. Equal wages and equal prices, however, establish “quantitative, if not qualitative equality of consumption” {268}, and thereby the “universal principle of justice” {282} is realised in the economic sphere.
As to how the level of this wage of the future is to be determined, Herr Dühring tells us only
that here too, as in all other cases, there will be an exchange of “equal labour for equal labour” {D. C. 257}. For six hours of labour, therefore, a sum of money will be paid which also embodies in itself six hours of labour.
Nevertheless, the “universal principle of justice” must not in any way be confounded with that crude levelling down which makes the bourgeois so indignantly oppose all communism, and especially the spontaneous communism of the workers. It is by no means so inexorable as it would like to appear.
The “equality in principle of economic rights does not exclude the voluntary addition to what justice requires of an expression of special recognition and honour... Society honours itself in conferring distinction on the higher types of professional ability by a moderate additional allocation for consumption” {267}.
And Herr Dühring, too, honours himself, when combining the innocence of a dove with the subtleness of a serpent, [Matthew 10:16. — Ed] he displays such touching concern for the moderate additional consumption of the Dührings of the future.
This will finally do away with the capitalist mode of distribution. For
“supposing under such conditions someone actually had a surplus of private means at his disposal, he would not be able to find any use for it as capital. No individual and no group would acquire it from him for production, except by way of exchange or purchase, but neither would ever have occasion to pay him interest or profit” {264-65}. Hence “inheritance conforming to the principle of equality” {289} would be permissible. It cannot be dispensed with, for “a certain form of inheritance will always be a necessary accompaniment of the family principle”. But even the right of inheritance “will not be able to lead to any amassing of considerable wealth, as the building up of property ... can never again aim at the creation of means of production and purely rentiers’ existences” {291}.
And this fortunately completes the economic commune. Let us now have a look at how it works.
We assume that all of Herr Dühring's preliminary conditions are completely realised; we therefore take it for granted that the economic commune pays to each of its members, for six hours of labour a day, a sum of money, say twelve marks, in which likewise six hours of labour are embodied. We assume further that prices exactly correspond to values, and therefore, on our assumptions, cover only the costs of raw materials, the wear and tear of machinery, the consumption of instruments of labour and the wages paid. An economic commune of a hundred working members would then produce in a day commodities to the value of twelve hundred marks; and in a year of 300 working-days, 360,000 marks. It pays the same sum to its members, each of whom does as he likes with his share, which is twelve marks a day or 3,600 marks a year. At the end of a year, and at the end of a hundred years, the commune is no richer than it was at the beginning. During this whole period it will never once be in a position to provide even the moderate additional allocation for Herr Dühring’s consumption, unless it cares to take it from its stock of means of production. Accumulation is completely forgotten. Even worse: as accumulation is a social necessity and the retention of money provides a convenient form of accumulation, the organisation of the economic commune directly impels its members to accumulate privately, and thereby leads it to its own destruction.
How can this conflict in the nature of the economic commune be avoided? It might take refuge in his beloved “taxes” {24}, the price surcharge, and sell its annual production for 480,000 instead of 360,000. But as all other economic communes are in the same position, and would therefore act in the same way, each of them, in its exchanges with the others, would have to pay just as much “taxes” as it pockets itself, and the “tribute” {374} would thus have to fall on its own members alone.
Or the economic commune might settle the matter without more ado by paying to each member, for six hours of labour, the product of less than six hours, say, of four hours, of labour; that is to say, instead of twelve marks only eight marks a day, leaving the prices of commodities, however, at their former level. In this case it does directly and openly what it strived to do in a hidden and indirect way in the former case: it forms Marxian surplus-value to the amount of 120,000 marks annually, by paying its members, on outright capitalist lines, less than the value of what they produce, while it sells them commodities, which they can only buy from it, at their full value. The economic commune can therefore secure a reserve fund only by revealing itself as an “ennobled” truck system[*13] on the widest possible communist basis.
So have your choice: Either the economic commune exchanges “equal labour for equal labour” {257}, and in this case it cannot accumulate a fund for the maintenance and extension of production, but only the individual members can do this; or it does form such a fund, but in this case it does not exchange “equal labour for equal labour”.
Such is the content of exchange in the economic commune. What of its form? The exchange is effected through the medium of metallic money, and Herr Dühring is not a little proud of the “world-historic import” {D. C. 341} of this reform. But in the trading between the commune and its members the money is not money at all, it does not function in any way as money. It serves as a mere labour certificate; to use Marx's phrase, it is “merely evidence of the part taken by the individual in the common labour, and of his right to a certain portion of the common produce destined for consumption”, and in carrying out this function, it is “no more ‘money’ than a ticket for the theatre”. It can therefore be replaced by any other token, just as Weitling replaces it by a “ledger”, in which the labour-hours worked are entered on one side and means of subsistence taken as compensation on the other.[121] In a word, in the trading of the economic commune with its members it functions merely as Owen’s “labour money”, that “phantom” which Herr Dühring looks down upon so disdainfully, but nevertheless is himself compelled to introduce into his economics of the future. Whether the token which certifies the measure of fulfilment of the “obligation to produce”, and thus of the earned “right to consume” {320} is a scrap of paper, a counter or a gold coin is absolutely of no consequence for this purpose. For other purposes, however, it is by no means immaterial, as we shall see.
If therefore, in the trading of an economic commune with its members, metallic money does not function as money but as a disguised labour certificate, it performs its money function even less in exchange between the different economic communes. In this exchange, on the assumptions made by Herr Dühring, metallic money is totally superfluous. In fact, mere book-keeping would suffice, which would effect the exchange of products of equal labour for products of equal labour far more simply if it used the natural measure of labour-time, with the labour-hour as unit — than if it first converted the labour-hours into money. The exchange is in reality simple exchange in kind; all balances are easily and simply settled by drafts on other communes. But should a commune really have a deficit in its dealings with other communes, all “the gold existing in the universe” {D. Ph. 96}, “money by nature” {D. C. 39} though it be, could not save this commune from the fate of having to make good this deficit by increasing the quantity of its own labour, if it does not want to fall into a position of dependence on other communes on account of its debt. But let the reader always bear in mind that we are not ourselves constructing any edifice of the future; we are merely accepting Herr Dühring’s assumptions and drawing the inevitable conclusions from them.
Thus neither in exchange between the economic commune and its members nor in exchange between the different communes can gold, which is “money by nature”, get to realise this its nature. Nevertheless, Herr Dühring assigns to it the function of money even in the “socialitarian” system. Hence, we must see if there is any other field in which its money function can be exercised. And this field exists. Herr Dühring gives everyone a right to “quantitatively equal consumption” {268}, but he cannot compel anyone to exercise it. On the contrary, he is proud that in the world he has created everyone can do what he likes with his money. He therefore cannot prevent some from setting aside a small money hoard, while others are unable to make ends meet on the wage paid to them. He even makes this inevitable by explicitly recognising in the right of inheritance that family property should be owned in common; whence comes also the obligation of the parents to maintain their children. But this makes a wide breach in quantitatively equal consumption. The bachelor lives like a lord, happy and content with his eight or twelve marks a day, while the widower with eight minor children finds it very difficult to manage on this sum. On the other hand, by accepting money in payment without any question, the commune leaves open the door to the possibility that this money may have been obtained otherwise than by the individual’s own labour. Non olet.[122] The commune does not know where it comes from. But in this way all conditions are created permitting metallic money, which hitherto played the role of a mere labour certificate, to exercise its real money function. Both the Opportunity and the motive are present, on the one hand to form a hoard, and on the other to run into debt. The needy individual borrows from the individual who builds up a hoard. The borrowed money, accepted by the commune in payment for means of subsistence, once more becomes what it is in present-day society, the social incarnation of human labour, the real measure of labour, the general medium of circulation. All the “laws and administrative regulations” {323} in the world are just as powerless against it as they are against the multiplication table or the chemical composition of water. And as the builder of the hoard is in a position to extort interest from people in need, usury is restored along with metallic money functioning as money.
Up to this point we have only considered the effects of a retention of metallic money within the field of operation of the Dühring economic commune. But outside this field the rest of the world, the profligate world, meanwhile carries on contentedly in the old accustomed way. On the world market gold and silver remain world money, a general means of purchase and payment the absolute social embodiment of wealth. And this property of the precious metal gives the individual members of the economic communes a new motive to accumulate a hoard, get rich, exact usury; the motive to manoeuvre freely and independently with regard to the commune and beyond its borders, and to realise on the world market the private wealth which they have accumulated. The usurers are transformed into dealers in the medium of circulation, bankers, controllers of the medium of circulation and of world money, and thus into controllers of production, and thus into controllers of the means of production, even though these may still for many years be registered nominally as the property of the economic and trading communes. And so that hoarders and usurers, transformed into bankers, become the masters also of the economic and trading communes themselves. Herr Dühring’s “socialitarian system” is indeed quite fundamentally different from the “hazy notions” {D. K. G. 498} of the other socialists. It has no other purpose but the recreation of high finance, under whose control and for whose pecuniary advantage it will labour valiantly — if it should ever happen to be established and to hold together. Its one hope of salvation would lie in the amassers of hoards preferring, by means of their world money, to run away from the commune with all possible speed.
Ignorance of earlier socialist thought is so widespread in Germany that an innocent youth might at this point raise the question whether, for example, Owen’s labour-notes might not lead to a similar abuse. Although we are here not concerned with developing the significance of these labour-notes, space should be given to the following for the purpose of contrasting Dühring's “comprehensive schematism” {D. C. 341} with Owen's “crude feeble and meagre ideas” {D. K. G. 295, 296}: In the first place, such a misuse of Owen's labour-notes would require their conversion into real money, while Herr Dühring presupposes real money, though attempting to prohibit it from functioning otherwise than as mere labour certificate. While in Owen’s scheme there would have to be a real abuse, in Dühring’s scheme the immanent nature of money, which is independent of human volition, would assert itself; the specific, correct use of money would assert itself in spite of the misuse which Herr Dühring tries to impose on it owing to his own ignorance of the nature of money. Secondly, with Owen the labour-notes are only a transitional form to complete community and free utilisation of the resources of society; and incidentally at most also a means designed to make communism plausible to the British public. If therefore any form of misuse should compel Owen's society to do away with the labour-notes, the society would take a step forward towards its goal, entering upon a more perfect stage of its development. But if the Dühringian economic commune abolishes money, it at one blow destroys its “world-historic import”, it puts an end to its peculiar beauty, ceases to be the Dühring economic commune and sinks to the level of the befogged notions to lift it from which Herr Dühring has devoted so much of the hard labour of his rational fantasy.[*14]
What, then, is the source of all the strange errors and entanglements amid which the Dühring economic commune meanders? Simply the fog which, in Herr Dühring’s mind, envelops the concepts of value and money, and finally drives him to attempt to discover the value of labour. But as Herr Dühring has not by any means the monopoly of such fogginess for Germany, but on the contrary meets with many competitors, we will “overcome our reluctance for a moment and solve the knot” {497} which he has contrived to make here.
The only value known in economics is the value of commodities. What are commodities? Products made in a society of more or less separate private producers, and therefore in the first place private products. These private products, however, become commodities only when they are made, not for consumption by their producers, but for consumption by others, that is, for social consumption; they enter into social consumption through exchange. The private producers are therefore socially interconnected, constitute a society. Their products, although the private products of each individual, are therefore simultaneously but unintentionally and as it were involuntarily, also social products. In what, then, consists the social character of these private products? Evidently in two peculiarities: first, that they all satisfy some human want, have a use-value not only for the producers but also for others, and secondly, that although they are products of the most varied individual labour, they are at the same time products of human labour as such, of general human labour. In so far as they have a use-value also for other persons, they can, generally speaking enter into exchange; in so far as general human labour, the simple expenditure of human labour-power is incorporated in all of them, they can be compared with each other in exchange, be assumed to be equal or unequal, according to the quantity of this labour embodied in each. In two equal products made individually, social conditions being equal, an unequal quantity of individual labour may be contained, but always only an equal quantity of general human labour. An unskilled smith may make five horseshoes in the time a skilful smith makes ten. But society does not form value from the accidental lack of skill of an individual, it recognises as general human labour only labour of a normal average degree of skill at the particular time. In exchange therefore, one of the five horseshoes made by the first smith has no more value than one of the ten made by the other in an equal time. Individual labour contains general human labour only in so far as it is socially necessary.
Therefore when I say that a commodity has a particular value, I say (1) that it is a socially useful product; (2) that it has been produced by a private individual for private account, (3) that although a product of individual labour, it is nevertheless at the same time and as it were unconsciously and involuntarily, also a product of social labour and, be it noted, of a definite quantity of this labour, ascertained in a social way, through exchange; (4) I express this quantity not in labour itself, in so and so many labour-hours, but in another commodity. If therefore I say that this clock is worth as much as that piece of cloth and each of them is worth fifty marks, I say that an equal quantity of social labour is contained in the clock, the cloth and the money. I therefore assert that the social labour-time represented in them has been socially measured and found to be equal. But not directly, absolutely, as labour-time is usually measured, in labour-hours or days, etc., but in a roundabout way, through the medium of exchange, relatively. That is why I cannot express this definite quantity of labour-time in labour-hours — how many of them remains unknown to me — but also only in a roundabout way, relatively, in another commodity, which represents an equal quantity of social labourtime. The clock is worth as much as the piece of cloth.
But the production and exchange of commodities, while compelling the society based on them to take this roundabout way, likewise compel it to make the detour as short as possible. They single out from the commonalty of commodities one sovereign commodity in which the value of all other commodities can be expressed once and for all; a commodity which serves as the direct incarnation of social labour, and is therefore directly and unconditionally exchangeable for all commodities — money. Money is already contained in embryo in the concept of value; it is value, only in developed form. But since the value of commodities, as opposed to the commodities themselves, assumes independent existence in money, a new factor appears in the society which produces and exchanges commodities, a factor with new social functions and effects. We need only state this point at the moment, without going more closely into it.
The political economy of commodity production is by no means the only science which has to deal with factors known only relatively. The same is true of physics, where we do not know how many separate gas molecules are contained in a given volume of gas, pressure and temperature being also given. But we know that, so far as Boyle’s law is correct, such a given volume of any gas contains as many molecules as an equal volume of any other gas at the same pressure and temperature. We can therefore compare the molecular content of the most diverse volumes of the most diverse gases under the most diverse conditions of pressure and temperature; and if we take as the unit one litre of gas at 0° C and 760 mm pressure, we can measure the above molecular content by this unit. — In chemistry the absolute atomic weights of the various elements are also not known to us. But we know them relatively, inasmuch as we know their reciprocal relations. Hence, just as commodity production and its economics obtain a relative expression for the unknown quantities of labour contained in the various commodities, by comparing these commodities on the basis of their relative labour content, so chemistry obtains a relative expression for the magnitude of the atomic weights unknown to it by comparing the various elements on the basis of their atomic weights, expressing the atomic weight of one element in multiples or fractions of the other (sulphur, oxygen, hydrogen). And just as commodity production elevates gold to the level of the absolute commodity, the general equivalent of all other commodities, the measure of all values, so chemistry promotes hydrogen to the rank of the chemical money commodity, by fixing its atomic weight at 1 and reducing the atomic weights of all other elements to hydrogen, expressing them in multiples of its atomic weight.
Commodity production, however, is by no means the only form of social production. In the ancient Indian communities and in the family communities of the southern Slavs, products are not transformed into commodities. The members of the community are directly associated for production; the work is distributed according to tradition and requirements, and likewise the products to the extent that they are destined for consumption. Direct social production and direct distribution preclude all exchange of commodities, therefore also the transformation of the products into commodities (at any rate within the community) and consequently also their transformation into values.
From the moment when society enters into possession of the means of production and uses them in direct association for production, the labour of each individual, however varied its specifically useful character may be, becomes at the start and directly social labour. The quantity of social labour contained in a product need not then be established in a roundabout way; daily experience shows in a direct way how much of it is required on the average. Society can simply calculate how many hours of labour are contained in a steam-engine, a bushel of wheat of the last harvest, or a hundred square yards of cloth of a certain quality. It could therefore never occur to it still to express the quantities of labour put into the products, quantities which it will then know directly and in their absolute amounts, in a third product, in a measure which, besides, is only relative, fluctuating, inadequate, though formerly unavoidable for lack of a better one, rather than express them in their natural, adequate and absolute measure, time. Just as little as it would occur to chemical science still to express atomic weight in a roundabout way, relatively, by means of the hydrogen atom, if it were able to express them absolutely, in their adequate measure, namely in actual weights, in billionths or quadrillionths of a gramme. Hence, on the assumptions we made above, society will not assign values to products. It will not express the simple fact that the hundred square yards of cloth have required for their production, say, a thousand hours of labour in the oblique and meaningless way, stating that they have the value of a thousand hours of labour. It is true that even then it will still be necessary for society to know how much labour each article of consumption requires for its production. It will have to arrange its plan of production in accordance with its means of production, which include, in particular, its labour-powers. The useful effects of the various articles of consumption, compared with one another and with the quantities of labour required for their production, will in the end determine the plan. People will be able to manage everything very simply, without the intervention of much-vaunted “value”.[*15]
The concept of value is the most general and therefore the most comprehensive expression of the economic conditions of commodity production. Consequently, this concept contains the germ, not only of money, but also of all the more developed forms of the production and exchange of commodities. The fact that value is the expression of the social labour contained in the privately produced products itself creates the possibility of a difference arising between this social labour and the private labour contained in these same products. If therefore a private producer continues to produce in the old way, while the social mode of production develops this difference will become palpably evident to him. The same result follows when the aggregate of private producers of a particular class of goods produces a quantity of them which exceeds the requirements of society. The fact that the value of a commodity is expressed only in terms of another commodity, and can only be realised in exchange for it, admits of the possibility that the exchange may never take place altogether, or at least may not realise the correct value. Finally, when the specific commodity labour-power appears on the market, its value is determined, like that of any other commodity, by the labour-time socially necessary for its production. The value form of products therefore already contains in embryo the whole capitalist form of production, the antagonism between capitalists and wage-workers, the industrial reserve army, crises. To seek to abolish the capitalist form of production by establishing "true value" {D. K. G. 78} is therefore tantamount to attempting to abolish Catholicism by establishing the "true" Pope, or to set up a society in which at last the producers control their product, by consistently carrying into life an economic category which is the most comprehensive expression of the enslavement of the producers by their own product.
Once the commodity-producing society has further developed the value form, which is inherent in commodities as such, to the money form, various germs still hidden in value break through to the light of day. The first and most essential effect is the generalisation of the commodity form. Money forces the commodity form even on the objects which have hitherto been produced directly for self-consumption; it drags them into exchange. Thereby the commodity form and money penetrate the internal husbandry of the communities directly associated for production; they break one tie of communion after another, and dissolve the community into a mass of private producers. At first, as can be seen in India, money replaces joint tillage of the soil by individual tillage; at a later stage it puts an end to the common ownership of the tillage area, which still manifests itself in periodical redistribution, by a final division (for example in the village communities on the Mosel; and it is now beginning also in the Russian village communes); finally, it forces the dividing-up of whatever woodland and pasturage is still owned in common. Whatever other causes arising in the development of production are also operating here, money always remains the most powerful means through which their influence is exerted on the communities. And, despite all “laws and administrative regulations” {D. C. 323}, money would with the same natural necessity inevitably break up the Dühring economic commune, if it ever came into existence.
We have already seen above (“Political Economy”, VI) that it is a contradiction in itself to speak of the value of labour. As under certain social relations labour produces not only products but also value, and this value is measured by labour, the latter can as little have a separate value as weight, as such, can have a separate weight, or heat, a separate temperature. But it is the characteristic peculiarity of all social confusion that ruminates on "true value" {D. K. G. 78} to imagine that in existing society the worker does not receive the full "value" of his labour, and that socialism is destined to remedy this. Hence it is necessary in the first place to discover what the value of labour is, and this is done by attempting to measure labour, not by its adequate measure, time, but by its product. The worker should receive the "full proceeds of labour" {D. C. 324}.[124] Not only the labour product, but labour itself should be directly exchangeable for products one hour’s labour for the product of another hour's labour. This however, gives rise at once to a very “serious” hitch. The whole product is distributed. The most important progressive function of society, accumulation, is taken from society and put into the hands, placed at the arbitrary discretion, of individuals. The individuals can do what they like with their “proceeds”, but society at best remains as rich or poor as it was. The means of production accumulated in the past have therefore been centralised in the hands of society only in order that all means of production accumulated in the future may once again be dispersed in the hands of individuals. One knocks to pieces one’s own premises; one has arrived at a pure absurdity.
Fluid labour, active labour-power, is to be exchanged for the product of labour. Then labour-power is a commodity, just like the product for which it is to be exchanged. Then the value of this labour-power is not in any sense determined by its product, but by the social labour embodied in it, according to the present law of wages.
But it is precisely this which must not be, we are told. Fluid labour, labour-power, should be exchangeable for its full product. That is to say, it should be exchangeable not for its value, but for its use-value; the law of value is to apply to all other commodities, but must be repealed so far as labour-power is concerned. Such is the self-destructive confusion that lies behind the “value of labour”.
The “exchange of labour for labour on the principle of equal valuation” {256}, in so far as it has any meaning, that is to say, the mutual exchangeability of products of equal social labour, hence the law of value, is the fundamental law of precisely commodity production, hence also of its highest form, capitalist production. It asserts itself in present-day society in the only way in which economic laws can assert themselves in a society of private producers: as a blindly operating law of nature inherent in things and relations, and independent of the will or actions of the producers. By elevating this law to the basic law of his economic commune and demanding that the commune should execute it in all consciousness, Herr Dühring converts the basic law of existing society into the basic law of his imaginary society. He wants existing society, but without its abuses. In this he occupies the same position as Proudhon. Like him, he wants to abolish the abuses which have arisen out of the development of commodity production into capitalist production, by giving effect against them to the basic law of commodity production, precisely the law to whose operation these abuses are due. Like him, he wants to abolish the real consequences of the law of value by means of fantastic ones.
Our modern Don Quixote, seated on his noble Rosinante, the “universal principle of justice” {D. C. 282}, and followed by his valiant Sancho Panza, Abraham Enss, sets out proudly on his knight errantry to win Mambrin's helmet, the “value of labour”; but we fear, fear greatly, he will bring home nothing but the old familiar barber’s basin.
Notes
[121] The ledger (Kommerzbuch) is described by Wilhelm Weitling in Garantien der Harmonie und Freiheit, Section II, Ch. 10, Vivis, 1842. According to Weitling's utopian plan, in the future society, every able-bodied person would have to work a certain number of hours a day and, in return, would receive the necessary means of subsistence. Every person would have the right to work several "commercial hours" over and above this time and, in return, to receive luxury items, different entertainments, theatre and concert tickets, etc. These additional working hours and the products received for them would be recorded in a ledger.
[122] Non olet (it {money} does not stink): these words were spoken by the Roman Emperor Vespasian (69-79 A.D.) in reply to his son, who reproached him for introducing a tax on lavatories.
[*13] The truck system in England, also well known in Germany, is that system under which the manufacturers themselves run shops and compel their workers to buy their goods there. – Note by Engels
[*14] It may be noted in passing that the part played by labour-notes in Owen's communist society is completely unknown to Herr Dühring. He knows these notes — from Sargant — only in so far as they figure in the labour exchange bazaars[123] which of course were failures, inasmuch as they were attempts by means of the direct exchange of labour to pass from existing society into communist society. – Note by Engels
[123] Equitable Labour Exchange Bazaars were founded by workers' co-operatives in various towns of England; the first of these bazaars was founded by Owen in London in September 1832 and existed until mid-1834.
[*15] As long ago as 1844 I stated that the above-mentioned balancing of useful effects and expenditure of labour on making decisions concerning production was all that would be left, in a communist society, of the politico-economic concept of value. (Deutsch-Französische Jahrbücher, p. 95) The scientific justification for this statement, however, as can be seen, was made possible only by Marx's Capital. – Note by Engels
[124] A detailed criticism of the Lassallean slogan of "full" or unlimited "proceeds of labour" is given in Section 1 of Marx's Critique of the Gotha Programme.