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PoliticalEconomyTalk 6 - 24 Sep 2015 - Main.EbenMoglen
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META TOPICPARENT | name="PoliticalEconomy" |
When we talked today about political economy, I started thinking - I must confess, as I am prone to do - what would Marx make of this? | | I share Lizzie's concerns, and add that I remain unconvinced by Eben's answer to my question today in class. As much as I agree that "increasing the quantity of human knowledge" is important for increasing class consciousness, I nonetheless feel that this revolutionary prescription departs from Marxist canon, the persuasiveness of which relies on its intimate marriage with the really existing material forces that govern human existence. | |
> > | You did hear me point
out that I'm not in fact a Marxist, right? I don't depart from the
canon, I make off with it. In fact, I'm not a Marxist any more than
Marx was. I am also a historically-oriented social theorist, with a
set of concerns that take their root in political economy and
technology. I'm no philosopher, as my co-author was no computer
programmer at all. Neither of us follows one another's doctrine, of
which there isn't any. We are thinkers and politicians who are part
of the long struggle for freedom of thought. I think the idea we
call "Marx" along with the idea we call "Darwin" and the idea we
call "Freud" are the greatest intellectual achievements of the
period from the French Revolution to the First World War that we
call the Nineteenth Century. Comprehending the implications of
those ideas is what it means to have attained intellectual culture
in our time, from my point of view: being "against" one of them
makes no more sense than being "against" Isaac Newton or Pablo
Picasso. But I'm not a Newtonist or a Picassist, either.
I didn't say increasing the quantity of intelligence was important
for increasing class consciousness: I said it was important for
solving the myriad hard problems that collectively constitute the
problem of subsistence. I said that from my point of view there is
no point of investment of social force where one can achieve as many
advances as one can here. I was then and I am speaking of advances
on the problem of subsistence: how, as I said, to make a human
population as large as the carrying capacity of the planet itself
live without poverty and deprivation. I think, as I said, that the
point of attending to the brains growing within the network is that
the brains thereby liberated think about the problems of survival
and welfare of the people around them. By multiplying the quantity
of human intelligence we multiply the intelligence devoted to human
survival and welfare, which does not scale by quality, but by
quantity. These are the things I said, and which I think. Perhaps
you think something else, and that would be the place for us to
resume the conversation. The rest of this schematic below doesn't
seem to be responsive to what I said at all, wherever it comes from.
| | The production of human knowledge has two requirements. The first requirement is that human beings actually exist, else there would be no one to create knowledge. To exist, a human being must produce the means of her own subsistence. "By producing their means of subsistence men are indirectly producing their actual material life." Karl Marx, The German Ideology Ch. 1. A human being that does not produce food, water, etc. will not exist for long and will therefore not produce knowledge. Unfortunately, too often the global economic system organizes itself around the production of useless luxuries and frivolous intermediaries for the conversion of capital into itself. This reality impedes the pace with which human beings produce their material subsistence, which in turn impedes the existence of human beings, which in turn impedes the production of human knowledge. Thus, a central priority for the advocate of human knowledge production should be the redistribution of resources, labor, and capital from frivolous production to the production of the means of subsistence - the expectation being that once humans have the means to survive, they will do so long enough to engage in creative production.
The second requirement is that human beings possess time enough in their daily routine to produce creative work. Unfortunately, to survive in a capitalist society, proletarians are forced into a system of labor relations that alienate them from the the product of their work and inhibit their freedom to participate in creative production. A central priority of the human knowledge advocate should then be to liberate individuals from oppressive labor relations - the expectation being that freedom from exploitation will unlock creativity. |
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