Question about Marxist Analysis of Class Consciousness

Place for books, articles, and websites with content that connect or detail Anabaptist theology
Ken
Posts: 16244
Joined: Thu Jun 13, 2019 12:02 am
Location: Washington State
Affiliation: former MCUSA

Re: Question about Marxist Analysis of Class Consciousness

Post by Ken »

Neto wrote: Mon Nov 07, 2022 6:49 pm I would suggest that most business owners do, to widely varying degrees, "exploit" their workers. But how much of this is "just", in consideration of their own investment in the work, albeit often totally non-labor related? (That is, monetary investment. But how did they get those funds?) How can a 'fair' profit for the one putting up the capital be determined?

But the question here is well beyond an employer's "exploitation" of his own employees (profiting off of the labor of those who work for him), going on to the perceived exploitation of ALL poor (or all employees, whether they work for this particular business man or not). In Marxism (at least as it was encountered by my people in Ukraine) was not concerned with whether a given wealthy person (a Kulak) had any relationship at all to a given person of the working class. All Kulaks were judged guilty of exploiting all workers, whether the Kulak was the owner of a factory or a farm, and whether the worker was a factory worker or a farm hand. These individual Kulaks were guilty because they were a part of the system which exploited the poorer. (You didn't actually have to own very much land in order to be judged a Kulak. It was less than 10 acres, as I recall.)
That is only true if you assume that workers are entitled to all of the profits of their labor despite:

Having made zero investment in the means of production (business or factory space, machinery, real estate, etc.)
Having made zero investment in the intellectual or creative ideas behind the business
Having made zero investment in marketing and sales which are often the most critical aspect of most businesses
Having made zero investment in the actual management of the business.

That is why most collective farms and collective factory enterprises failed in the USSR and everywhere else. And when you do actually have employee-owned businesses like say the Publix Grocery Chain they operate pretty much exactly the same and with the same salaries and benefits as other competing non-employee owned businesses.
0 x
A fool can throw out more questions than a wise man can answer. -RZehr
barnhart
Posts: 3074
Joined: Tue Jul 23, 2019 9:59 pm
Location: Brooklyn
Affiliation: Mennonite

Re: Question about Marxist Analysis of Class Consciousness

Post by barnhart »

HondurasKeiser wrote: Mon Nov 07, 2022 9:36 am
I understand the class consciousness concept taught by Marx and I understand at a basic level the concept of
1. Bourgeoisie/Owner-Class = Bad
&
2. Proletariat/Worker-Class = Good

The question I have, and I'd love to ask Mr. deBoer directly but alas, I fear he may not answer me for the fact that it's a textbook example of 'false consciousness' or as others like to illustrate 'a fish unable to see the water': 'In what way am I oppressed by Mr. Musk?' ....

Any thoughts?
I would guess a modern Marxist might respond by pointing out the categories of "proletariat" and "bourgeoisie" are not immutable but rather descriptive. People who act in ways that oppress are oppressive and those who are oppressed are not by definition "good", just oppressed. Marxism has to some extent fallen victim to it's own success, we no longer live in a dickensian dystopia of unregulated industrialization capitalism where the masses are pressed to the knife edge of poverty because we chose (Marxist inspired) regulation instead. Now that we have integrated rights and respect for labor into the economy, we have more freedom to evaluate the productive and expansive nature of consolidated capital.

As to how you are injured by Musk, consider how much government subsidy (collective value of society) has been consumed to create his empire, subsidies for electric cars, in some cases over $10,000 per unit, open end space related government contracts ect... maybe that is all balanced out by the benefits of his economic activity, I don't know how to make that calculation.
2 x
Neto
Posts: 4641
Joined: Wed Oct 19, 2016 5:43 pm
Location: Holmes County, Ohio
Affiliation: Gospel Haven

Re: Question about Marxist Analysis of Class Consciousness

Post by Neto »

Ken wrote: Mon Nov 07, 2022 10:05 pm
Neto wrote: Mon Nov 07, 2022 6:49 pm I would suggest that most business owners do, to widely varying degrees, "exploit" their workers. But how much of this is "just", in consideration of their own investment in the work, albeit often totally non-labor related? (That is, monetary investment. But how did they get those funds?) How can a 'fair' profit for the one putting up the capital be determined?

But the question here is well beyond an employer's "exploitation" of his own employees (profiting off of the labor of those who work for him), going on to the perceived exploitation of ALL poor (or all employees, whether they work for this particular business man or not). In Marxism (at least as it was encountered by my people in Ukraine) was not concerned with whether a given wealthy person (a Kulak) had any relationship at all to a given person of the working class. All Kulaks were judged guilty of exploiting all workers, whether the Kulak was the owner of a factory or a farm, and whether the worker was a factory worker or a farm hand. These individual Kulaks were guilty because they were a part of the system which exploited the poorer. (You didn't actually have to own very much land in order to be judged a Kulak. It was less than 10 acres, as I recall.)
That is only true if you assume that workers are entitled to all of the profits of their labor despite:

Having made zero investment in the means of production (business or factory space, machinery, real estate, etc.)
Having made zero investment in the intellectual or creative ideas behind the business
Having made zero investment in marketing and sales which are often the most critical aspect of most businesses
Having made zero investment in the actual management of the business.

That is why most collective farms and collective factory enterprises failed in the USSR and everywhere else. And when you do actually have employee-owned businesses like say the Publix Grocery Chain they operate pretty much exactly the same and with the same salaries and benefits as other competing non-employee owned businesses.
I wasn't making any assumption(s), and certainly not that a business investor is not entitled to ANY of the profits. I was actually asking how one could determine what portion of the gross profits should go to that investor, as compensation for risking his own funds. Nor am I endorsing Marxism in any form, although I share some of their concerns, and sometimes found myself in agreement with Marxist social justice efforts in the Amazon, specifically as pertaining to Indian land and waterway rights. Rather, I was attempting to characterize Marxism as it was experienced "on the field" by my people during the 20's and 30's, in what is now Ukraine.

And what is the "that" in the sentence I set in bold print?

I have commented elsewhere on the problems encountered by those attempting to institute a localized anarchist governmental system, especially as it pertains to industrial centers. (By the way, I don’t think the common definition for ‘anarchism’ well describes what they were attempting to accomplish there. I’m also not endorsing the methods or objectives of anarchists like Nestor Machno, who, in fact, oversaw the massacre of whole Mennonite villages.)
1 x
Congregation: Gospel Haven Mennonite Fellowship, Benton, Ohio (Holmes Co.) a split from Beachy-Amish Mennonite.
Personal heritage & general theological viewpoint: conservative Mennonite Brethren.
Neto
Posts: 4641
Joined: Wed Oct 19, 2016 5:43 pm
Location: Holmes County, Ohio
Affiliation: Gospel Haven

Re: Question about Marxist Analysis of Class Consciousness

Post by Neto »

barnhart wrote: Tue Nov 08, 2022 7:16 am
....

As to how you are injured by Musk, consider how much government subsidy (collective value of society) has been consumed to create his empire, subsidies for electric cars, in some cases over $10,000 per unit, open end space related government contracts ect... maybe that is all balanced out by the benefits of his economic activity, I don't know how to make that calculation.
Musk, or any other large business, even area businesses that are only 'large' in the sense of comparisons to the many small businesses in your local area

An example: Tax incentives that are granted to business expansions at the county level. Does this not to some degree shift the tax burden (for local infrastructure, etc) onto those who are not benefiting in any way from those additional county expenses?
0 x
Congregation: Gospel Haven Mennonite Fellowship, Benton, Ohio (Holmes Co.) a split from Beachy-Amish Mennonite.
Personal heritage & general theological viewpoint: conservative Mennonite Brethren.
HondurasKeiser
Posts: 1746
Joined: Wed Nov 02, 2016 9:33 pm
Location: La Ceiba, Honduras
Affiliation: LMC & IEMH

Re: Question about Marxist Analysis of Class Consciousness

Post by HondurasKeiser »

barnhart wrote: Tue Nov 08, 2022 7:16 am I would guess a modern Marxist might respond by pointing out the categories of "proletariat" and "bourgeoisie" are not immutable but rather descriptive. People who act in ways that oppress are oppressive and those who are oppressed are not by definition "good", just oppressed.
Perhaps, "Good" and "Bad" as we understand them are nonsensical to a materialist and our attempt to translate the 'Oppressor-Oppressed' dialectic into our moral categories is a fundamental category error. I am curious though about your first statement, the part I bolded. You may be perfectly right, however I have always understood the Marxist categories of "proletariat" and "bourgeoisie", to in fact be something close to immutable. Indeed, Neto's anecdote about the Kulaks, which maps with quite a bit that I've read on other Marxist-inspired regimes, seems to suggest that Marxists see membership in the bourgeoisie class as a kind of indelible stain or 'original sin' that can never really be gotten rid of - even after reeducation. There's a quote in my head from Lenin I think but I'll be darned if I can find it that goes something like this: "Tell me a person's class, and I will tell you what kind of person they are." I may have made that up - but I am pretty that comes from one of the Marxist lights from last century.
barnhart wrote: Tue Nov 08, 2022 7:16 am Marxism has to some extent fallen victim to it's own success, we no longer live in a dickensian dystopia of unregulated industrialization capitalism where the masses are pressed to the knife edge of poverty because we chose (Marxist inspired) regulation instead. Now that we have integrated rights and respect for labor into the economy, we have more freedom to evaluate the productive and expansive nature of consolidated capital.
I wonder about this thought as well - inasmuch as I have always understood the labor/economic reforms of last century to be spurned by doctrinaire Marxists. Lenin for instance, has this to say about trade-unionism:
To belittle the socialist ideology in any way, to turn aside from it in the slightest degree means to strengthen bourgeois ideology. There is much talk of spontaneity. But the spontaneous development of the working-class movement leads to its subordination to bourgeois ideology; for the spontaneous working-class movement is trade-unionism, and trade unionism means the ideological enslavement of the workers by the bourgeoisie. Hence, our task, the task of Social-Democracy, is to combat spontaneity, to divert the working-class movement from this spontaneous, trade-unionist striving to come under the wing of the bourgeoisie, and to bring it under the wing of revolutionary Social Democracy. - Lenin
I was also immediately reminded of my favorite (tongue-in-cheek) socialist, historicist; Howard Zinn. In his polemical "A People's History of the United States" he suggested that the so-called Progressive reforms were nothing more than the "system" or might we say the bourgeoisie, self-correcting to stave off something like a socialist revolution and that the true socialists of the era despised the do-gooder Progressives and their reforms that were fundamentally conservative in scope and effect:
True, this was the "Progressive Period," the start of the Age of Reform; but it was a reluctant reform, aimed at quieting the popular risings, not making fundamental changes.

What gave it the name "Progressive" was that new laws were passed. Under Theodore Roosevelt, there was the Meat Inspection Act, the Hepburn Act to regulate railroads and pipelines, a Pure Food and Drug Act. Under Taff, the Mann-Elkins Act put telephone and telegraph systems under the regulation of the Interstate Commerce Commission. In Woodrow Wilson's presidency, the Federal Trade Commission was introduced to control the growth of monopolies, and the Federal Reserve Act to regulate the country's money and
banking system. Under Taft were proposed the Sixteenth Amendment to the Constitution, allowing a graduated income tax, and the Seventeenth Amendment, providing for the election of Senators directly by popular vote instead of by the state legislatures, as the
original Constitution provided. Also at this time, a number of states passed laws regulating wages and hours, providing for safety inspection of factories and compensation for injured workmen.

It was a time of public investigations aimed at soothing protest...

Robert Wiebe sees in the Progressive movement an attempt by the system to adjust to changing conditions in order to achieve more stability. "Through rules with impersonal sanctions, it sought continuity and predictability in a world of endless change. It assigned far greater power to government . .. and it encouraged the centralization of authority." Harold Faulkner concluded that this new emphasis on strong government was for the benefit of "the most powerful economic groups."

Gabriel Kolko calls it the emergence of "political capitalism," where the businessmen took firmer control of the political system because the private economy was not efficient enough to forestall protest from below. The businessmen, Kolko says, were not opposed to the new reforms; they initiated them, pushed them, to stabilize the capitalist system in a time of uncertainty and trouble.

For instance, Theodore Roosevelt made a reputation for himself as a "trust-buster" (although his successor, Taft, a "conservative," while Roosevelt was a "Progressive," launched more antitrust suits than did Roosevelt). In fact, as Wiebe points out, two of J. P. Morgan's men Elbert Gary, chairman of U.S. Steel, and George Pcrkins, who would later become a campaigner for Roosevelt-"arranged a general understanding with Roosevelt by which . . . they would cooperate in any investigation by the Bureau of Corporations in return for a guarantee of their companies' legality." They would do this through private negotiations with the President. "A gentleman's agreement between reasonable people," Wiebe says, with a bit of sarcasm.

The panic of 1907, as well as the growing strength of the Socialists, Wobblies, and trade unions, speeded the process of reform. According to Wiebe: "Around 1908 a qualitative shift in outlook occurred among large numbers of these men of authority.. . ." The emphasis was now on "enticements and compromises." It continued with Wilson, and "a great many reformminded citizens indulged the illusion of a progressive fulfillment."

What radical critics now say of those reforms was said at the time (1901) by the Bankers' Magazine: "As the business of the country has learned the secret of combination, it is gradually subverting the power of the politician and rendering him subservient to its
purposes. . .."

The Progressive movement, whether led by honest reformers like Senator Robert La Follette of Wisconsin or disguised conservatives like Roosevelt (who was the Progressive party candidate for President in 1912), seemed to understand it was fending off socialism. The Milwaukee Journal, a Progressive organ, said the conservatives "fight socialism blindly . .. while the Progressives fight it intelligently and seek to remedy the abuses and conditions upon which it thrives."

It is hard to say how many Socialists saw clearly how useful reform was to capitalism, but in 1912, a left-wing Socialist from Connecticut, Robert LaMonte, wrote: "Old age pensions and insurance against sickness, accident and unemployment are cheaper, are better business than jails, poor houses, asylums, hospitals." He suggested that progressives would work for reforms, hut Socialists must make only "impossible demands," which would reveal the limitations of the reformers.

Did the Progressive reforms succeed in doing what they intended- stabilize the capitalist system by repairing its worst defects, blunt the edge of the Socialist movement, restore some measure of class peace in a time of increasingly bitter clashes between capital and labor? To some extent, perhaps.
All that is to ask, were the reforms Marx-inspired or bourgeois attempts to avert Marxism?
0 x
Affiliation: Lancaster Mennonite Conference & Honduran Mennonite Evangelical Church
User avatar
Josh
Posts: 24202
Joined: Wed Oct 19, 2016 6:23 pm
Location: 1000' ASL
Affiliation: The church of God

Re: Question about Marxist Analysis of Class Consciousness

Post by Josh »

Ken wrote: Mon Nov 07, 2022 10:05 pm
Neto wrote: Mon Nov 07, 2022 6:49 pm I would suggest that most business owners do, to widely varying degrees, "exploit" their workers. But how much of this is "just", in consideration of their own investment in the work, albeit often totally non-labor related? (That is, monetary investment. But how did they get those funds?) How can a 'fair' profit for the one putting up the capital be determined?

But the question here is well beyond an employer's "exploitation" of his own employees (profiting off of the labor of those who work for him), going on to the perceived exploitation of ALL poor (or all employees, whether they work for this particular business man or not). In Marxism (at least as it was encountered by my people in Ukraine) was not concerned with whether a given wealthy person (a Kulak) had any relationship at all to a given person of the working class. All Kulaks were judged guilty of exploiting all workers, whether the Kulak was the owner of a factory or a farm, and whether the worker was a factory worker or a farm hand. These individual Kulaks were guilty because they were a part of the system which exploited the poorer. (You didn't actually have to own very much land in order to be judged a Kulak. It was less than 10 acres, as I recall.)
That is only true if you assume that workers are entitled to all of the profits of their labor despite:

Having made zero investment in the means of production (business or factory space, machinery, real estate, etc.)
Having made zero investment in the intellectual or creative ideas behind the business
Having made zero investment in marketing and sales which are often the most critical aspect of most businesses
Having made zero investment in the actual management of the business.

That is why most collective farms and collective factory enterprises failed in the USSR and everywhere else. And when you do actually have employee-owned businesses like say the Publix Grocery Chain they operate pretty much exactly the same and with the same salaries and benefits as other competing non-employee owned businesses.
Most collective farms and Communist factories did not fail.
0 x
HondurasKeiser
Posts: 1746
Joined: Wed Nov 02, 2016 9:33 pm
Location: La Ceiba, Honduras
Affiliation: LMC & IEMH

Re: Question about Marxist Analysis of Class Consciousness

Post by HondurasKeiser »

barnhart wrote: Tue Nov 08, 2022 7:16 am As to how you are injured by Musk, consider how much government subsidy (collective value of society) has been consumed to create his empire, subsidies for electric cars, in some cases over $10,000 per unit, open end space related government contracts ect... maybe that is all balanced out by the benefits of his economic activity, I don't know how to make that calculation.
As to Musk specifically, I can see how this is corrupt, or unseemly - the powerful scratching each others' backs. I cannot see though how this has any material effect in my life and for that reason I hesitate to say that I am oppressed by Mr. Musk.
0 x
Affiliation: Lancaster Mennonite Conference & Honduran Mennonite Evangelical Church
User avatar
Josh
Posts: 24202
Joined: Wed Oct 19, 2016 6:23 pm
Location: 1000' ASL
Affiliation: The church of God

Re: Question about Marxist Analysis of Class Consciousness

Post by Josh »

Neto wrote: Tue Nov 08, 2022 8:40 am
barnhart wrote: Tue Nov 08, 2022 7:16 am
....

As to how you are injured by Musk, consider how much government subsidy (collective value of society) has been consumed to create his empire, subsidies for electric cars, in some cases over $10,000 per unit, open end space related government contracts ect... maybe that is all balanced out by the benefits of his economic activity, I don't know how to make that calculation.
Musk, or any other large business, even area businesses that are only 'large' in the sense of comparisons to the many small businesses in your local area

An example: Tax incentives that are granted to business expansions at the county level. Does this not to some degree shift the tax burden (for local infrastructure, etc) onto those who are not benefiting in any way from those additional county expenses?
It makes no sense that Amazon pays no taxes for 10 years when it moves in yet long established small businesses do. And then Amazon pays such low wages that employees have to get in food stamps to survive.

Meanwhile the actual producers pay ever higher taxes. This is what Marx failed to see: the rise of a “parasitic” class who doesn’t really own a lot of capital (Amazon uses debt finance to expand, not their own capital), yet leeches off of both productive labour and productive capital.
1 x
User avatar
ohio jones
Posts: 5305
Joined: Wed Oct 19, 2016 11:23 pm
Location: undisclosed
Affiliation: Rosedale Network

Re: Question about Marxist Analysis of Class Consciousness

Post by ohio jones »

HondurasKeiser wrote: Tue Nov 08, 2022 9:09 am
barnhart wrote: Tue Nov 08, 2022 7:16 am I would guess a modern Marxist might respond by pointing out the categories of "proletariat" and "bourgeoisie" are not immutable but rather descriptive. People who act in ways that oppress are oppressive and those who are oppressed are not by definition "good", just oppressed.
Perhaps, "Good" and "Bad" as we understand them are nonsensical to a materialist and our attempt to translate the 'Oppressor-Oppressed' dialectic into our moral categories is a fundamental category error. I am curious though about your first statement, the part I bolded. You may be perfectly right, however I have always understood the Marxist categories of "proletariat" and "bourgeoisie", to in fact be something close to immutable. Indeed, Neto's anecdote about the Kulaks, which maps with quite a bit that I've read on other Marxist-inspired regimes, seems to suggest that Marxists see membership in the bourgeoisie class as a kind of indelible stain or 'original sin' that can never really be gotten rid of - even after reeducation.
Sort of like being white.
1 x
I grew up around Indiana, You grew up around Galilee; And if I ever really do grow up, I wanna grow up to be just like You -- Rich Mullins

I am a Christian and my name is Pilgram; I'm on a journey, but I'm not alone -- NewSong, slightly edited
Falco Underhill
Posts: 998
Joined: Sun Mar 28, 2021 12:30 pm
Affiliation: Hermit

Re: Question about Marxist Analysis of Class Consciousness

Post by Falco Underhill »

This is the classic analysis of Marxism, I think from a Voegelinian perspective. In a world where some inequality was considered natural (ie., because inevitable in a fallen world, but nonetheless ordained so) there could be a bond of unity (of charity) between "Lord and vassal." (I'm thinking of the classical Christian view of the "natural order" in medieval times.)

One could accept there being some inequalities and yet be willing to work together for the greater good, anyway. The idea of a necessary hierarchy was seen as natural consequence of the natural order. At least that was the ideal.

However, in a world where all inequality is regarded as man-made and the result of evil exploitation, no such bond is possible. Who has an advantage must be "guilty" of something to have that advantage in the first place. So, no bonds of charity between unequals in this world! (And Marxists usually insist there should be no compromise between classes. That's considered a betrayal of the revolution.)

At the end of the day, Marxism seems to be a spiritual revolt against the very idea of the world as created by God (even though a fallen world) in which at least some inequalities are inevitable, and a wish to create his own where no inequalities will be possible. The perfect world with no "hierarchy!" (Which really only exists in fantasy.).

That was classic Marxism though.

The new international socialist government, being a hybrid of socialism and free market capitalism seems to be okay with some inequalities. You may own nothing and be happy, but they won't! They will probably own quite a bit, and you better like it! :D
0 x
Post Reply