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David Harvey

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“One of the curious things about our educational system, I would note, is that the better trained you are in a discipline, the less used to dialectical method you're likely to be. In fact, young children are very dialectical; they see everything in motion, in contradictions and transformations. We have to put an immense effort into training kids out of being good dialecticians. Marx wants to recover the intuitive power of the dialectical method and put it to work in understanding how everything is in process, everything is in motion. He doesn't simply talk about labor; he talks about the labor process. Capital is not a thing, but rather a process that exists only in motion. When circulation stops, value disappears and the whole system comes tumbling down.”

“This is what the bourgeois political economists have done: they have treated value as a fact of nature, not a social construction arising out of a particular mode of production. What Marx is interested in is a revolutionary transformation of society, and that means an overthrow of the capitalist value-form, the construction of an alternative value-structure, an alternative value-system that does not have the specific character of that achieved under capitalism. I cannot overemphasize this point, because the value theory in Marx is frequently interpreted as a universal norm with which we should comply. I have lost count of the number of times I have heard people complain that the problem with Marx is that he believes the only valid notion of value derives from labor inputs. It is not that at all; it is a historical social product. The problem, therefore, for socialist, communist, revolutionary, anarchist or whatever, is to find an alternative value-form that will work in terms of the social reproduction of society in a different image. By introducing the concept of fetishism, Marx shows how the naturalized value of classical political economy dictates a norm; we foreclose on revolutionary possibilities if we blindly follow that norm and replicate commodity fetishism. Our task is to question it.”

“We saw this contradiction in action in Marx's analysis of struggles over the length of the working day. Individual capitalists, we there discovered, each of them acting in his or her own self-interest and locked in competitive struggle with each other, can produce an aggregative result which goes against their class interest seen as a whole. By their individual action they can endanger the basis for accumulation. And since accumulation is the means whereby the capitalist class reproduces itself, they can endanger the basis for their own reproduction. They are then forced to constitute themselves as a class — usually through the agency of the state — and to put limits upon their own competition. But in so doing they are forced to intervene in the exchange process — in this instance in the labour market -- and thereby to offend the rules of individuality and freedom in exchange.”

“... The Banks, as we now all too well know, must be rescued no matter what. 'The value of commodities is thus sacrificed in order to ensure the fantastic and autonomous existence of this value in money. In any event, a money value is only guaranteed as long as money itself is guaranteed.' Inflation, as we also know, must be kept under control at all costs. 'This is why many millions' worth of commodities have to be sacrificed for a few millions in money. This is unavoidable in capitalist production and forms one of its particular charms.' Use values are sacrificed and destroyed no matter what is the social need. How insane is that?”