In bourgeois society capital is independent and has individuality, while the living person is dependent and has no individuality.
The mode of production of material life conditions the social, political and intellectual life process in general.
To sum up: the more productive capital grows, the more it extends the division of labour and the application of machinery; the more the division of labour and the application of machinery extend, the more does competition extend among the workers, the more do their wages shrink together.
Capital Marx’s fundamental aim was to lay bare the laws of motion which govern the origins, the rise, the development, the decline and the disappearance of a given social form of economic organization: the capitalist mode of production. He was not seeking universal laws of economic organization. Indeed, one of the essential theses of Capital is that no such laws exist. For Marx, there are no economic laws valid for each and every basically different form of society.
It was intended as an explanation of what would happen to labour, machinery, technology, the size of enterprises, the social structure of the population, the discontinuity of economic growth, and the relations between workers and work, as the capitalist mode of production unfolded all its terrifying potential.
You are horrified at our intending to do away with private property. But in your existing society, private property is already done away with for nine-tenths of the population; its existence for the few is solely due to its non-existence in the hands of those nine-tenths. You reproach us, therefore, with intending to do away with a form of property, the necessary condition for whose existence is the non-existence of any property for the immense majority of society.
The abolition of bourgeois individuality, bourgeois independence, and bourgeois freedom is undoubtedly aimed at.
Use values become a reality only by use or consumption: they also constitute the substance of all wealth, whatever may be the social form of that wealth. In the form of society we are about to consider, they are, in addition, the material depositories of exchange value.
The weapon of criticism cannot, of course, replace criticism of the weapon, material force must be overthrown by material force; but theory also becomes a material force as soon as it has gripped the masses. Theory is capable of gripping the masses as soon as it demonstrates ad hominem, and it demonstrates ad hominem as soon as it becomes radical. To be radical is to grasp the root of the matter. But, for man, the root is man himself.
The brilliancy of Aristotle’s genius is shown by this alone, that he discovered, in the expression of the value of commodities, a relation of equality. The peculiar conditions of the society in which he lived, alone prevented him from discovering what, “in truth,” was at the bottom of this equality.
The formula for the circuit of capital: M-C... P... C’-M’, is the self-evident form of the circuit of capital only on the basis of already developed capitalist production, because it presupposes the availability of the class of wage-labourers in sufficient numbers throughout society.
The discovery of America, the rounding of the Cape, opened up fresh ground for the rising bourgeoisie. The East Indian and Chinese markets, the colonization of America, trade with the colonies, the increase in the means of exchange and in commodities generally, gave to commerce, to navigation, to industry, an impulse never before known, and thereby, to the revolutionary element in the tottering feudal society, a rapid development.
Diligence in some compels idleness in others.
A class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital.
The bourgeoisie, in truth, is bound to fear the stupidity of the masses so long as they remain conservative, and the insight of the masses as soon as they become revolutionary.
This is what distinguishes the philosopher from the Christian. The Christian, in spite of logic, has only one incarnation of the Logos; the philosopher has never finished with incarnations.
The real pressure must be made more oppressive by making men conscious of the pressure, and the disgrace more disgraceful by publishing it.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
That culture, the loss of which he laments, is, for the enormous majority, a mere training to act as a machine.
How lame an anti-climax! If the working-class has remained “poor,” only “less poor” in proportion as it produces for the wealthy class “an intoxicating augmentation of wealth and power,” then it has remained relatively just as poor.
Die Geschichte ist die wahre Naturgeschichte des Menschen.