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ФИЛОСОФИЯ И МЕТОДОЛОГИЯ НАУКИ
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Вестник Челябинского государственного университета. 2019. № 8 (430). Философские науки. Вып. 53. С. 83—85.
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Form of value in the doctrine of Karl Marx as a methodological basis
A.B. Nevelev,A.Ya. Kamaletdinova, O.A. Brilts
Chelyabinsk State University, Chelyabinsk, Russia
The article shows the form of "reverse takeover" of K. Marx's theory of value as a methodological basis of the concept of subject-energetic human being.
Keywords: form of value, use-value, "reverse takeover", abstract work, relationships, energy, human being.
In the "Economic and philosophic manuscripts of 1844" [2] K. Marx mentions "reverse takeover" of the value by the use-value. If we interpret this process philosophically, categorically, we are talking about the real embodiment of the law of negation of the negation. According to the authors' idea, the use- value negates the self-determination of the value, which negates the use-value, its self-significance. "Form of value or exchange value" in "Capital" [1] is a logical summary of the history of the takeover of the use-value of the goods by its value. The takeover of use-value and concrete types of work is performed through single (random), special (developed) and General and universal (monetary) forms of value. The dominance of the market is growing, and therefore is growing the dominance of abstract labor, value, money. This process approves the secondary formation, the society of material dependence. In such society, a person becomes the thing and the thing replaces the person. Therefore, we can see the metamorphosis of identity in value consciousness.
Together with the specificity of the use value and the types of specific labor, from which this use value arises, the market (value, abstract labor) absorbs the person in his sensual, bodily, and spiritual specifics. An abstract person occupies his place. This entity easily imitates by any thing, as the invested money easily imitates by any product. The relationship begins to dominate over the related parts. Money as the
connection of "total corruption" represents the influence of the connectedness of all with all is because the energy of all possible inclinations of the people focused on the Golden calf and its national vision. The abstraction of money is a universal ensemble of relations. Therefore, they, among other things, have energy power. K. Marx in the «form of surplus value» gives the logical summary of this historically maturing in the world of domination of relations over related. "The form of value" and "the form of surplus value" inherently coincide with "Criticism of pure reason" and "Criticism of practical reason" written by Kant.
In the first "Criticism" Kant shows the aging of the pure mind (ensemble of relations). In the second "Criticism" Kant shows, how the pure mind (relationship) develops (takes over) the whole field of social, moral and political life. At the same time, the pure mind is produced and reproduced on an expanded scale. So money in the formula that reflects the essence of capital (money-product-money') is widely reproduced in the surplus value. Abstractions are increasingly dominating the minds, speculative, ultimately leads to a clash of these very independent relations (speculations) with the related parts. This clash is realized as a crisis in which the related part return the relations to the imputed state. Related parts make too many self-doubting relationship to match their development with the real process of aging.
A.B. Nevelev, A.Ya. Kamaletdinova, O.A. Brilts
A crisis is a form in which the concerned parts attempt to reabsorb a relationship. In the "economic" language, this is one of the forms of reverse takeover of the value by the consuming of the use-value, abstract labor by the specific labor, goods by the service [3]. The service here appears as a real process of using the produced thing for the intended purpose. This is where arises the idea of the form of reverse takeover of the value of the use-value. Let us recall that Marx divided the history of humanity into the prehistory and history itself. During the prehistory, in his opinion, there are the conditions for the actual formation of man as a goal of social development. It appears a substance, a system of world and local relations, relations for the future free human individuality.
Money fetishism lock the mind of people in the form of thing. The Golden calf, in its real meaning, transforms all other goods into materialized gold, into a special case of universal equivalent. Commodity society and capitalism have hindered the embodied wealth of connections through the abstraction of relationships. Another era comes. Humanity, albeit partially, is trying to start a phase of history itself. The movement towards the free human individuality, which summarizes the tertiary formation, is associated with the process of reverse takeover of the value by the use-value. The potential of human development, contained in the world of created by humanity things, is unmaterialized in the activity, in the mental and spiritual qualities of people.
Things receive personality-oriented fluidity, dynamism. Human-oriented services begin to dominate over goods. The prevalence of the statics of the commodity-money world is replaced by the dynamics of the world of services, which remove the self-importance of embodied relations and return things as life support to people. The logical form of expression of the historical process of reverse takeover of value by the use-value becomes the philosophical and theoretical problem. Marx presented the system of social coordinates in the "form of value" and "form of surplus value", which included all the diversity of the forms of development of capitalist society. If we follow the logic of "Capital" [1], this theoretical summary of the secondary formation, it is necessary to develop a system of social coordinates for the tertiary formation. The coordinate system is in the most concise, outline form is supposed to depict the logic of negation of the negation, the logic of reverse takeover value by the use-value. We should invent a form, summarizing the logic of the tertiary formation. If a man is replaced by the thing in capitalism, and things is replaced by the man, the negation of the negation must return the man to the place of the man, and
the thing to the place of the thing. That is, a person must regain control of the forces of materialization that was brought to life by the secondary formation.
The reverse takeover of the value by the use-value, in our opinion, should look like a reverse takeover of money. It is appropriate to recall here that the philosophical dialectical tradition uses the Hegelian term "withdrawal", negation with the retention of viable necessary moments in the negation. The monetary form of value is the level of universal existence. Nevertheless, its material form makes consciousness fet-ishistic bind the human essence, the ensemble of relations to the primitive metal body, to the Golden calf. First, it is necessary to deal with the beginning of the process of reverse takeover of money. We think that at the beginning we should restrict the abstract, chaotic market of self-movement of money (value), cost of living, a minimum set of the use-values, values. This is a single (random) form of use value as a minimum life-supporting service. Such control over money is, for example, in a family, when each family member is expected to have a minimum consumer basket. Arbitrary movement of money here clearly falls within the scope of restrictions on the part of the use-value. However, consumption habits in different areas of social life form a special form of use value, which is appropriate to call a brand.
Subtle at the first level, removing the value (money) claim use-value then becomes clear. The use-value as a brand claims to be the universal equivalent. Consumption value competes with the universal equivalent, with money (value) for the right to express a universal significance. In such sense, there is a return to an expanded form of value, to a known rivalry between equivalents. But the trend of their development is the opposite. At the peak of the trend in the secondary formation were money (gold), at the peak of the trend in the tertiary formation should act free human individuality. Marx abstract labor remove the labor, value removed use-value, and a thing removed a person (the metamorphoses of identity), now we are talking about the reverse trend: a particular work removes an abstract labor, use-value removes the value, the free human personality removes thing.
In addition to the material basis, the prehistory also creates a structural, systemic basis for its development by subsequent generations in the tertiary formation. Therefore, although the reality of social life is increasingly being dropped, our task is to keep in mind the very system of social existence, the system of social coordinates. Dialectics requires a system of social coordinates to retain, for example, previously, as a single form of use value, a special (expanded) form of use value, general and universal
Form of value in the doctrine of Karl Marx as a methodological basis
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forms of use value. It seems that such a scheme of social coordinates bears the seal of the same materialization, which Marx investigated in the "form of value". When we ascend to the free human individuality as a fundamentally new equivalent, we must
overcome with each new form the self-mastery of the subject side of human existence, turn it to ourselves ("know yourself'), so that at the peak of this trend a person appears as a single energetic clot, the potency of free individual action.
References
1. Marx K. Capital: a Critique of Political Economy. Vol. I. The Process of Capitalist Production. Chicago, Charles H. Kerr and Co. Publ., 1909.
2. Marx K. Ökonomisch-philosophische Manuskripte aus dem Jahre 1844. Marx K., Engels F. Werke, Ergänzungsband, 1 Teil. Berlin, Dietz Verlag Publ., 1968. (In Germ.).
3. Nevelev A.B., Kamaletdinova A.Ya. K. Marx's theory of value: a domain-energy approach to modeling an ideal of a citizen. Bulletin of Chelyabinsk State University. Philosophy. Sociology. Culturology, 2015, no. 19 (374), iss. 37, pp. 26—31.
Сведения об авторах
Невелев Анатолий Борисович — доктор философских наук, профессор кафедры философии, Челябинский государственный университет, Челябинск, Россия. filos@csu.ru
Камалетдинова Альфия Янаховна — кандидат педагогических наук, доцент кафедры философии, Челябинский государственный университет, Челябинск, Россия. allakamaletdinova@rambler.ru
Брильц Оксана Александровна —кандидат философских наук, доцент кафедры философии, Челябинский государственный университет. Челябинск, Россия. filos@csu.ru
Bulletin of Chelyabinsk State University. 2019. No. 8 (430). Philosophy Sciences. Iss. 53. Pp. 83—85.
