By Robert Paul Wolff
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Karl Marx’s nice paintings, Capital, has intrigued and wondered readers for greater than a century via its mystifyingly tricky arguments and dramatic literary elaborations. during this ebook, Robert Paul Wolff dispels a lot of the secret surrounding Capital through offering a literary-philosophical research of the textual content and of Marx’s intentions. Writing in a full of life, satirical, occasionally comical sort that echoes Marx’s personal use of language, Wolff exhibits that Marx used to be on the exact same time and within the exact same texts a super theoretical economist and a powerfully imaginitive author and that he intentionally solid an ironic voice in Capital with a purpose to greater speak his theoretical arguments.
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Additional info for Moneybags Must Be So Lucky: On the Literary Structure of Capital
Sample text
It is the implicit frame of all knowledge claims, and the identity of the I who asserts the proposition is an ineradicable part of what is being asserted. Rather, I must convey the fact that I arrived at my disbelief through a criticism of my earlier belief, and that the belief lives on in me, defeated but not obliterated or extruded. " how can I answer in such a way as to communicate this complex state of affairs, with the weights and resonances of the several portions of my religious condition given their proper magnitude?
Here is Marx's answer, which I shall quote at some length. Along with the useful qualities of the products themselves, we put out of sight both the useful character of the various kinds of labour embodied in them, and the concrete forms of that labour; there is nothing left but what is common to them all; all are reduced to one and the same sort of labour, human labour in the abstract. When the spindle breaks and must be discarded, it is emptied of its crystals of value, exhausted, spent—unless of course, it has yet some resale value as a used spindle, in which case it will be found to have held back a little cache of its secret value to bring, as a dowry, to its new owner.
By exchanging one master for another, they have lost the very heart of the Socratic message, which is that in the quest for selfknowledge there can be no masters, no authorities. I wish to argue, though I am not certain how I could establish so powerful a claim, that what Plato has to say, in all its complexity and richness, can only be said by means of ironic discourse. First, however, I must say something a good deal more precise about the ontological ground of the sort of irony we encounter in the Platonic Dialogues.