Revealing Marx

In Karl Marx's early writing on "estranged labour" there is a clear and prevailing focus on the plight of the

labourer. Marx's writing on estranged labour is and attempt to draw a stark distinction between property

owners and workers. In the writing Marx argues that the worker becomes estranged from his labour

because he is not the recipient of the product he creates. As a result labour is objectified, that is labour

becomes the object of mans existence. As labour is objectified man becomes disillusioned and enslaved.

Marx argues that man becomes to be viewed as a commodity worth only the labour he creates and man is

further reduced to a subsisting animal void of any capacity of freedom except the will to labour. For Marx

this all leads to the emergence of private property, the enemy of the proletariat. In fact Marx's writing on

estranged labour is a repudiation of private property- a warning of how private property enslaves the

worker. This writing on estranged labour is an obvious point of basis for Marx's Communist Manifesto.

The purpose of this paper is to view Marx's concept of alienation (estranged labour) and how it limits

freedom. For Marx man's freedom is relinquished or in fact wrested from his true nature once he

becomes a labourer. This process is thoroughly explained throughout Estranged Labour. This study will

reveal this process and argue it's validity. Appendant to this study on alienation there will be a micro-study

which will attempt to ascertain Marx's view of freedom (i.e. positive or negative). The study on alienation

in conjunction with the micro-study on Marx's view of freedom will help not only reveal why Marx feels

labour limits mans freedom, but it will also identify exactly what kind of freedom is being limited.

Estranged Labour

Karl Marx identifies estranged labour as labour alien to man. Marx explains the condition of estranged

labour as the result of man participating in an institution alien to his nature. It is my interpretation that man

is alienated from his labour because he is not the reaper of what he sows. Because he is never the

recipient of his efforts the labourer lacks identity with what he creates. For Marx then labour is "alien to

the worker...[and]...does not belong to his essential being." Marx identifies two explanations of why mans

lack of identity with labour leads him to be estranged from labour. (1) "[The labourer] does not develop

freely his physical and mental energy, but instead mortifies his mind." In other words labour fails to

nurture mans physical and mental capacities and instead drains them. Because the worker is denied any

nurturing in his work no intimacy between the worker and his work develops. Lacking an intimate relation

with what he creates man is summarily estranged from his labour. (2) Labour estranges man from

himself. Marx argues that the labour the worker produces does not belong to him, but to someone else.

Given this condition the labourer belongs to someone else and is therefore enslaved. As a result of being

enslaved the worker is reduced to a "subsisting animal", a condition alien to him. As an end result man is

estranged from himself and is entirely mortified. Marx points to these to situations as the reason man is

essentially estranged from his labour. The incongruency between the world of things the worker creates

and the world the worker lives in is the estrangement.

Marx argues that the worker first realizes he is estranged from his labour when it is apparent he cannot

attain what he appropriates. As a result of this realization the objectification of labour occurs. For the

worker the labour becomes an object, something shapeless and unidentifiable. Because labour is

objectified, the labourer begins to identify the product of labour as labour. In other words all the worker

can identify as a product of his labour, given the condition of what he produces as a shapeless,

unidentifiable object, is labour. The worker is then left with only labour as the end product of his efforts.

The emerging condition is that he works to create more work. For Marx the monotonous redundancy of

this condition is highly detrimental because the worker loses himself in his efforts. He argues that this

situation is analogous to a man and his religion. Marx writes, "The more man puts into God the less he

retains in himself....The worker puts his life into the object, but now his life no longer belongs to him but

to the object." The result of the worker belonging to the object is that he is enslaved. The worker belongs

to something else and his actions are dictated by that thing. For Marx, labour turns man into a means.

Workers become nothing more than the capital necessary to produce a product. Labour for Marx reduces

man to a means of production. As a means of production man is diminished to a subsisting enslaved

creature void of his true nature. In this condition he is reduced to the most detrimental state of man: one in

which he is estranged from himself. To help expand on this theme it is useful to look at Marx's allegory of

man's life-activity.

Life-activity and the Nature of Man

Of the variety of reasons Marx argues man is estranged from his labour, probably the most significant is

his belief that labour estranges man from himself. Marx argues that the labour the worker produces does

not belong to the worker so in essence the worker does not belong to the worker. By virtue of this

condition Marx argues the worker is enslaved. Enslavement for Marx is a condition alien to man and he

becomes estranged from himself. For Marx, man estranged from himself is stripped of his very nature.

Not only because he is enslaved but because his life-activity has been displaced. For Marx mans character

is free, conscious activity, and mans pursuit of his character is his life-activity. Mans life-activity is then

the object of his life. So by nature, mans own life is the object of his existence. This is mans condition

before labour. After labour mans life-activity, that is, his free conscious, activity, or his very nature, is

displaced. In a pre-labour condition mans life was the object of his condition; in a labour condition man

exists to labour and his life-activity is reduced to a means of his existence so he can labour. In effect

labour necessitates itself in man by supplanting mans true nature with an artificial one that re-prioritizes

mans goals. Man's goal then is not to pursue his life but to labour. He becomes linked to his labour and is

viewed in no other way. Man is reduced to chattel, a commodity, the private property of another

individual.

Conclusion

For Marx labour limits the freedom of man. Labour becomes the object of man's existence and he

therefore becomes enslaved by it. In considering the validity of Marx's argument I feel Marx is correct

that man's freedom is limited by the fact that he is a labourer. But in opposition to Marx I believe that

man's freedom is no more limited as a labourer than as a farmer. Agrarian worker or labourer man's

freedom is limited. Whether he is identified by the product he creates in a factory or in a wheat field in

either case he is tied to his work and is not viewed beyond it. In either instance the product is objectified

because in either instance the worker works only to create more work. Just as the labourer must continue

to work without end to subsist, so must the agrarian worker. The implication then is that alienation is not

the culprit that limits mans freedom, it is work itself. Do not mistake this as an advocation for laziness.

Instead consider the implications of not working. If one did not work at all he or she would live a life of

poverty and would be far less free than if he did work. Working, either as a labourer or a farmer, offers

greater financial means and with greater financial means comes greater freedom. This point of the

argument stands up of course only if you believe money can by freedom. I argue it can. Surely my

freedom to buy something is limited if I do not have the financial means. On the other hand if I have

greater financial means I have more freedom to buy things. So although labour limits freedom to the

extent that the worker becomes tied to his work, labour also offers a far greater freedom than that of

indigence. Labouring is no less acceptable than agrarian work because the implications of partaking in

either are uniform to both and alienation holds no relevancy.

Appendage 1.

Marx on Freedom

Marx's view of freedom would seem a rather broad topic, and I'm sure it is. For our purposes it is

convenient to have just an idea of what type of freedom Marx favors. For the sake of ease the scope of

this study will be limited to two (2) classifications of freedom: prescribed (positive) freedom and negative

liberties. Prescribed freedom would be guided freedoms, or freedoms to do certain things. Negative

liberties would be freedom to do all but what is forbidden. In Marx's writing On The Jewish Question he

identifies (but does not necessarily advocates) liberty as "...the right to do everything which does not harm

others." In further argument Marx's states that "liberty as a right of man is not founded upon the

relationship between man and man; but rather upon the separation of man from man." By this definition

liberty is negative liberty, and for Marx it is monistic and solitary. Marx then argues that private property

is the practical application of this negative liberty. He states "...[private] property is...the right to enjoy

ones fortune and dispose of it as one will; without regard for other men and independently of society."

Private property for Marx is the mechanism by which man can be separate from other men and pursue his

(negative) liberty. Marx's writings on estranged labour and in The Communist Manifesto are a clear

repudiation of private property. What can be deduced then is that Marx does not favor negative liberties.

Negative liberties require private property to exist and private property is for Marx the enslaver of the

proletariat.

Negative freedom eliminated from the discussion we are left with Positive or prescribed freedoms.

Positive freedom, as was identified above, is the freedom to pursue specified options. That is, freedom to

do certain things. Man is not necessarily given a choice of what these options are, he is simply free to

pursue them whatever they may be. Posistive freedoms then are the freedoms Marx likley wishes to

uphold by denouncing estarnged labour.

Bibliography

1Marx, Karl, The Early Marx, (reserve packet)

2Marx, Karl and Engles, Freidrich, The Communist Manifesto, London, England, 1888