>CB: Doesn't the labor theory of value valorize historically undervalued
>characteristics ? Much of oppressor classes' mind control of oppressed
>classes is to get the oppressed class to underestimate or be unconscious
>of its own strengths and advantages.
no, since they weren't historically undervalued. Marx doesn't even use the phrase LTV?!
1. "Labor is the source of wealth and all culture, and since useful labor is possible only in society and through society, the proceeds of labor belong undiminished with equal right to all members of society." First part of the paragraph: "Labor is the source of all wealth and all culture."
Labor is not the source of all wealth. Nature is just as much the source of use values (and it is surely of such that material wealth consists!) as labor, which itself is only the manifestation of a force of nature, human labor power. the above phrase is to be found in all children's primers and is correct insofar as it is implied that labor is performed with the appurtenant subjects and instruments. But a socialist program cannot allow such bourgeois phrases to pass over in silence the conditions that lone give them meaning. And insofar as man from the beginning behaves toward nature, the primary source of all instruments and subjects of labor, as an owner, treats her as belonging to him, his labor becomes the source of use values, therefore also of wealth. The bourgeois have very good grounds for falsely ascribing supernatural creative power to labor; since precisely from the fact that labor depends on nature it follows that the man who possesses no other property than his labor power must, in all conditions of society and culture, be the slave of other men who have made themselves the owners of the material conditions of labor. He can only work with their permission, hence live only with their permission.
Let us now leave the sentence as it stands, or rather limps. What could one have expected in conclusion? Obviously this: "Since labor is the source of all wealth, no one in society can appropriate wealth except as the product of labor. Therefore, if he himself does not work, he lives by the labor of others and also acquires his culture at the expense of the labor of others."
Instead of this, by means of the verbal river "and since", a proposition is added in order to draw a conclusion from this and not from the first one. Second part of the paragraph: "Useful labor is possible only in society and through society."
According to the first proposition, labor was the source of all wealth and all culture; therefore no society is possible without labor. Now we learn, conversely, that no "useful" labor is possible without society. One could just as well have said that only in society can useless and even socially harmful labor become a branch of gainful occupation, that only in society can one live by being idle, etc., etc. -- in short, once could just as well have copied the whole of Rousseau.
And what is "useful" labor? Surely only labor which produces the intended useful result. A savage -- and man was a savage after he had ceased to be an ape -- who kills an animal with a stone, who collects fruit, etc., performs "useful" labor.
Thirdly, the conclusion: "Useful labor is possible only in society and through society, the proceeds of labor belong undiminished with equal right to all members of society."
A fine conclusion! If useful labor is possible only in society and through society, the proceeds of labor belong to society -- and only so much therefrom accrues to the individual worker as is not required to maintain the "condition" of labor, society.
In fact, this proposition has at all times been made use of by the champions of the state of society prevailing at any given time. First comes the claims of the government and everything that sticks to it, since it is the social organ for the maintenance of the social order; then comes the claims of the various kinds of private property, for the various kinds of private property are the foundations of society, etc. One sees that such hollow phrases are the foundations of society, etc. One sees that such hollow phrases can be twisted and turned as desired.
The first and second parts of the paragraph have some intelligible connection only in the following wording:
"Labor becomes the source of wealth and culture only as social labor", or, what is the same thing, "in and through society". This proposition is incontestably correct, for although isolated labor (its material conditions presupposed) can create use value, it can create neither wealth nor culture.
But equally incontestable is this other proposition:
"In proportion as labor develops socially, and becomes thereby a source of wealth and culture, poverty and destitution develop among the workers, and wealth and culture among the nonworkers."
This is the law of all history hitherto. What, therefore, had to be done here, instead of setting down general phrases about "labor" and "society", was to prove concretely how in present capitalist society the material, etc., conditions have at last been created which enable and compel the workers to lift this social curse.
In fact, however, the whole paragraph, bungled in style and content, is only there in order to inscribe the Lassallean catchword of the "undiminished proceeds of labor" as a slogan at the top of the party banner. I shall return later to the "proceeds of labor", "equal right", etc., since the same thing recurs in a somewhat different form further on.
http://www.marxists.org/archive/marx/works/1870/gotha/ch01.htm