Reply to critics - three formulations of productive labor

I have been following what I take to be an inconsistency in Marx’s application of the notion of productive and unproductive labor – for which I’ve received rather puzzling feedback by two commentors, Duncan and Chuckie K., in my next to last post. I find it puzzling because the response doesn’t address the argument at all – that is, doesn’t deny the inconsistency – but simply insists, in spite of numerous textual instances in Marx that I’ve included (from Capital 2 and from the Theories of Surplus Value) that Marx only and always identifies productive labor as follows:

(A) “Where all labor is partially recompensed by itself as is the agricultural labor of sharecroppers [Fronbauern] for example, and is partly exchanged against revenue as the manufacturing work of cities in Asia, no Capital exists and no wage labor in the sense of the bourgeois economy. These determinations, thus, do not derive from the material routine [Leistung] of work nor from the nature of their products nor the routines of work as concrete work, but instead from the particular social forms of the social relations of production in which they are realized [sich verwirklichen]

An actor for example, or even a clown, is according to this a productive laborer when he works in the service of a capitalist, of an entrepreneur, to whom he returns more labor than he takes in the form of his working wage; while a freelance tailor who comes to the capitalists home and makes him a pair of pants and creates for him sheer use-value is an unproductive worker. The labor of the first is exchanged against capital, and the second out of revenue. The first creates a surplus value, when in the second, revenue is consumed.” [259]

But of course Marx does, as I’ve shown, define productive and unproductive labor from the material routine of work. Here he derives it from a material routine, even granting that the laborer is not simply exchanging labor powr for ‘revenue’:

(B) In order to simplify the matter (since we shall not discuss the merchant as a capitalist and merchant’s capital until later) we shall assume that this buying and selling agent is a man who sells his labour. He expends his labour-power and labour-time in the operations C — M and M — C. And he makes his living that way, just as another does by spinning or making pills. He performs a necessary function, because the process of reproduction itself include unproductive functions. He works as well as the next man, but intrinsically his labour creates neither value nor product. He belongs himself to the faux frais of production. His usefulness does not consist in transforming an unproductive function into a productive one, nor unproductive into productive labour. It would be a miracle if such transformation could be accomplished by the mere transfer of a function. His usefulness consists rather in the fact that a smaller part of society’s labour-power and labour-time is tied up in this unproductive function. More. We shall assume that he is a mere wage-labourer, even one of the better paid, for all the difference it makes. Whatever his pay, as a wage-labourer he works part of his time for nothing. He may receive daily the value of the product of eight working-hours, yet functions ten. But the two hours of surplus-labour he performs do not produce value anymore than his eight hours of necessary labour, although by means of the latter a part of the social product is transferred to him. In the first place, looking at it from the standpoint of society, labour-power is used up now as before for ten hours in a mere function of circulation. It cannot be used for anything else, not for productive labour. In the second place however society does not pay for those two hours of surplus-labour, although they are spent by the individual who performs this labour. Society does not appropriate any extra product or value thereby. But the costs of circulation, which he represents, are reduced by one-fifth, from ten hours to eight. Society does not pay any equivalent for one-fifth of this active time of circulation, of which he is the agent. But if this man is employed by a capitalist, then the non-payment of these two hours reduces the cost of circulation of his capital, which constitute a deduction from his income. For the capitalist this is a positive gain, because the negative limit for the self-expansion of his capital-value is thereby reduced. So long as small independent producers of commodities spend a part of their own time in buying and selling, this represents nothing but time spent during the intervals between their productive function or diminution of their time of production. [Capital, Book 2, chapter 6 - http://www.marxists.org/archive/marx/works/1885-c2/ch06.htm]

And here productive labor is defined not by its capitalization, but by its supplying a necessary product:

[C] “… what he [the laborer] pays for education is damned little; when he does it, it has a productive effect, because it produces labor power.”

C creates no surplus value – or, if we stretch the idea of creating surplus value that far, anybody could be said to – the tailor making pants in Marx’s A example could be producing necessary “labor equipment”, i.e. pants, for the laborer, and so on. [B] I have already discussed. In sum, there is no way to reconcile this category under one heading. To try to do requires either torturing the meaning out of these texts, or requires pretending that they don’t exist, because we know what Marx really wants, even though, babbling fool, he left these unsightly and fragmentary quotations.

This is foolish. Marx did not retain Smith’s idea of the productive and unproductive labor simply to define it in terms of A – that would make the distinction not only trivial, but would mire Capital in the bourgeois point of view which, as Marx says, gives the distinction its sense.

What is interesting here is not the coherence of the distinction, but the incongruities between A, B, and C. It was out of the wobble between definitions that Marx built up a picture of what today’s servant economy looks like. Marx could actually imagine tailors or maids being employees of services in which they would be paid by the service – in which case they would be productive workers, according to A:

“On the other side, assume that capital has taken over production completely – that thus commodities (in distinction from simple use value) is no longer produced by some worker who possesses himself the means of production to the production of this commodity – that thus only the capitalist remains as the producer of commodities ( only the single commodity of labor power excepted), so must revenue be exchanged either against commodities, that capital alone produces and sells, or against labor, that is bought just like these commodities, in order to be consumed, thus simply according to the material determination [stoffliche Bestimmtheit], for the sake of their use value, for the sake of the service, that they produce in their material determination for their buyer and consumer. They have a determinate use value (imaginary or real) and a determinate exchange value. But for the buyer these services are mere use values, objects, with which he consumes his revenue. It is not for nothing that these unproductive workers [my italics] keep their share of the revenue (of wages and profits), their share of the commodities produced by productive labor; they must buy it, but they have nothing to do with its production.” [my translation, compare here, page 304] http://www.marxists.org/archive/marx/works/1863/theories-surplus-value/ch04.htm#s1

We will keep going with this. I’ve been sort of anxious to find an entry for talking more about the determinants of class. I’ve wanted to bring up Balzac. I can blindly feel there is some connection, here, but I can’t say it yet.

On the other hand, I am confident that Marx, here, does perhaps what we don’t “want” him to do, and preserves a distinction between productive and unproductive workers that is clearly in defiance of A. Although Nicole will perhaps disagree with me, here we are surely faced with the way in which Marx plays with distinctions so that they are posited historically – with A being posited as being from the capitalist perspective. There are other perspectives – on the ground, grass roots perspectives – that Marx did not disdain.