rotenotes @rotenotes@qoto.org

Ο #Αριστοτέλης αναγνωρίζει 4 είδη #αρετής:

– #Φρόνηση (#prudence) (αιτία του πράττειν ορθώς τα πράγματα)
– #Δικαιοσύνη (#justice) (του εν κοινωνιαις εν συνναλλαγμασι δικαιοπραγειν)
– #Ανδρεία (#valor) (του εν κινδύνοις και φοβεροις μη εξιστασθαι τρειν (δειλιασει και φύγει), αλλά μένειν
– #Σωφροσύνη (#temperance) (κραττείν των επιθυμιών και υπο μηδεμιας ηδονής δουλούσθαι, αλλά κοσμίως ζην.

#Aristotle #virtues #ethics #politics

[Marx's Capital TOC](https://rotenotes.neocities.org/)
[Reading Marx’s Capital | social and political theory](https://volontegenerale.wordpress.com/2023/10/30/reading-marxs-capital/)

[translate in english and expand on "η υπεραξία και το κερδος δεν απλα οικονομικο-φιλοσοφικες εννοιες' εχουν και μαθηματικη σχεση μεταξυ τους.... κερδος = υπεραξία / μεταβλητο κεφαλαιο(μισθοι που αγοραζουν δημιουργουσα αξια αρα και υπεραξια ζωντανη εργατικη ικανοτητα ή δυναμη) και σταθερο κεφαλαιο (αντικειμενοποιημενη/νεκρη εργασια)"
ChatGPT

The term "η υπεραξία και το κέρδος δεν απλά είναι οικονομικο-φιλοσοφικές έννοιες" translates to "surplus value and profit are not just economic-philosophical concepts."

The statement goes on to establish a mathematical relationship between these concepts: "κέρδος = υπεραξία / μεταβλητό κεφάλαιο (μισθοί που αγοράζουν δημιουργούν δημιουργική αξία, άρα και υπεραξία, ζωντανή εργατική ικανότητα ή δύναμη) και σταθερό κεφάλαιο (αντικειμενοποιημένη/νεκρή εργασία)."

In English, this can be expanded as follows:

"The concepts of surplus value and profit extend beyond mere economic and philosophical notions. They can be understood through a mathematical relationship: profit equals surplus value divided by variable capital (wages that purchase productive labor, hence generating surplus value from living labor power or capability), and constant capital (objectified/dead labor)."

This statement highlights the interconnectedness of economic and philosophical ideas with mathematical formulations, emphasizing the intricate relationship between labor, value creation, and profitability. It underscores the importance of recognizing the mathematical underpinnings of economic concepts for a more comprehensive understanding of their implications.]

[translate in english and write an essay in english for "στον 1ο τομο του Κεφαλαιου αντικειμενο ειναι η παραγωγη υπεραξιας . στο 2ο τομο ειναι η πραγματοποίση της υπεραξίας στην κυκλοφορια (των εμπορευματων). στον 3ο τομο ειναι η κατανομη της υπεραξίας: σε (βιομηχανικο/εμπορικο) κερδος, σε τοκο (επι καποιου κεφαλαιου: παραγωγικου (profit of enterprise) η/και χρηματικου: interest), σε γαιοπροσοδο (rent) ....πριν απο αυτο βρισκεται η μετατροπη της υπεραξίας σε κερδος και των αξιων σε τιμες παραγωγης (prices of production): μεσω αυτης της μετατροπης κρυβεται η εκμεταλλευτικη σχεση, γιατι ετσι το κερδος φαινεται να προκύπτει τοσο απο το μεταβλητο οσο και απο το σταθερο κεφαλαιο, κατι που παιρνει την πιο μυστικοποιμενη μορφη της υπεραξίας στον τοκο (interest: Χρήμα-Χρήμα’ με Χ’>Χ) (οπου η διαμεσολαβηση απο την παραγωγικη εργασια [Εργατικη δύναμη/Μεσα παραγωγης / Εμπορευματων (Χ-Ε-Χ’)] στη διαδικασια αξιοποιησης του κεφαλαιου εχει χαθει)”
ChatGPT

Title: Marx's Analysis of Surplus Value and Capital Circulation

In the first volume of "Capital," Karl Marx delves into the fundamental concept of surplus value production. He meticulously dissects the process through which capital accumulates, revealing the intricate dynamics underlying capitalist economies. Moving forward to the second volume, Marx shifts his focus towards the realization of surplus value within the sphere of circulation, predominantly within the realm of commodities.

The third volume marks a crucial juncture in Marx's exploration, as it centers on the distribution of surplus value. This distribution occurs across various channels, including industrial and commercial profits, interest on capital (both productive, categorized as profit of enterprise, and monetary, recognized as interest), and land rent. These distinct avenues elucidate the multifaceted nature of surplus value's dispersion within the capitalist system.

Preceding this comprehensive analysis is the transformation of surplus value into profit and the conversion of values into production prices. Concealed within this transformation lies the exploitative relationship inherent in capitalist production. This transformation is pivotal in understanding the obscured form of surplus value, particularly in relation to interest.

Interest, represented as (Χ-Χ' with Χ'>Χ), encapsulates a critical aspect of this process. It signifies a departure from the direct involvement of productive labor (Labor Power / Means of Production / Commodities) in the capital utilization process. This shift highlights the evolution from a labor-centric production model to a more financially driven system.

Marx's exposition on these intricate stages provides a profound insight into the inner workings of capitalist economies. The transformation of surplus value into profit, and subsequently into interest, exemplifies the nuanced dynamics of exploitation within this economic framework. By unraveling these layers, Marx sheds light on the mechanisms that perpetuate the accumulation of capital and the perpetuation of class-based disparities.

In conclusion, Marx's trilogy of "Capital" offers a comprehensive framework for understanding the generation, realization, and distribution of surplus value within capitalist economies. The conversion of surplus value into profit and production prices unveils the veiled dimensions of exploitation, with interest serving as a critical intermediary. Through this meticulous analysis, Marx provides invaluable insights into the functioning of capitalist systems, contributing significantly to economic and philosophical discourse.]

Artwork: The Misers, by Q. Matsys (https://www.getty.edu/art/collection/object/108MHE)
1858
Caldesi & Montecchi (British, active 1850s)

Photograph of "The Misers," a painting by a follower of Marinus van Reymerswaele, but had at times been attributed to Quinten Metsys. The painting depicts two men, one of whom is pointing at a ledger in which his colleague is writing. Their wealth is represented by their rich clothing, as well as through the gold coins and jewelry on the table in front of them.

“I see a horseman disappearing into
the evening mist. Will he travel through woods
or across wild plains? Where is he heading? I don't know.
Tomorrow, will I be stretched out above or
below the earth? I don't know.”

― Omar #Khayyám, Edward Fitzgerald's The #Rubaiyat of Omar Khayyam

“The scent of wine rising
from my #grave will be so strong
that it will #intoxicate passers-by.
There will be such an atmosphere of serenity
that couples in #love will find it impossible
to tear themselves away.”

― Omar #Khayyám, Edward Fitzgerald's The Rubaiyat of Omar Khayyam

“What is my true substance?
What will remain of me after my #death?
Our #life is as short as a raging fire:
flames the passer-by soon forgets,
ashes the wind blows away.
A man's life.”

― Omar #Khayyám, Edward Fitzgerald's The #Rubaiyat of Omar Khayyam

Καμιά αλλαγή, καμιά παύση, καμιά ελπίδα. Κι όμως αντέχω!

(«Προμηθεύς λυόμενος»)

#Σέλλεϋ #Shelley

[#Anstoss in #Fichte
ChatGPT

In Johann Gottlieb Fichte's philosophy, the concept of "Anstoss" holds a significant place. Fichte uses this term to describe a foundational moment or initial resistance that is necessary for the self to become aware of itself and to differentiate itself from the external world. It's a pivotal concept in Fichte's development of his theory of subjective idealism.

Here's a more detailed explanation:

Subjective Idealism:

Fichte is known for his development of subjective idealism, which is a branch of German Idealism. Subjective idealism posits that the mind or the self is the ultimate reality, and it is through the self's activity that the external world is constructed. In this view, the external world is a product of the self's mental activity.

Anstoss:

In Fichte's philosophy, "Anstoss" refers to the initial resistance or opposition that the self encounters when it attempts to assert its own existence. It is a moment of conflict or contradiction that arises when the self, in its striving for self-awareness and self-assertion, encounters something that resists or challenges it.

This initial resistance is crucial for the self to become aware of itself as distinct from the external world. It is through this resistance that the self is able to differentiate itself and recognize its own existence.

Role of Anstoss:

Anstoss is a foundational concept in Fichte's philosophy because it marks the starting point of self-consciousness and the process of self-realization. Without this initial resistance, the self would not have the impetus to reflect on its own existence and develop an awareness of itself as an independent entity.

The encounter with Anstoss leads to a process of reflection and self-assertion, where the self seeks to overcome the resistance and establish its own identity. This ongoing process of self-assertion and self-realization forms the basis of Fichte's philosophy.

Overall, Anstoss in Fichte's philosophy plays a crucial role in the development of self-consciousness and subjective idealism, providing the impetus for the self to recognize and assert its own existence.
](https://chat.openai.com/)

[Let's illustrate Fichte's concept of "Anstoss" with a simple example:

Imagine a young child who is just beginning to develop a sense of self-awareness. Up to this point, the child has been primarily experiencing the world through sensory perceptions without a clear sense of self. Now, the child starts to recognize themselves as a separate individual.

1. *The Child (the "I"):* This is the subject or self in Fichte's philosophy. It represents the young child's emerging sense of self-awareness.

2. *The World (the "not-I"):* This is everything external to the child—the people, objects, and events in the child's environment.

Now, consider a situation where the child reaches out to grab a toy:

- *Desire for the Toy:* The child wants to play with a particular toy. This desire arises from the child's sense of self (the "I").

- *Encountering Resistance (Anstoss):* As the child tries to grab the toy, they encounter resistance. Maybe the toy is out of reach, or another child is holding it. This resistance is the "Anstoss" in Fichte's philosophy—the initial check or opposition that the self (the "I") encounters from the external world (the "not-I").

- *Self-Awareness Develops:* It's precisely because of this resistance that the child becomes more aware of themselves as a separate individual. They realize that there is something distinct from themselves—the world—that can oppose their desires. This awareness is a crucial step in the development of self-consciousness.

- *Response to Resistance:* In response to the resistance, the child may try to reach harder for the toy or negotiate with the other child. They take action to overcome the initial check (Anstoss) and achieve their goal.

In this scenario, the concept of "Anstoss" is evident as the child's self-awareness emerges through the encounter with resistance from the external world. The opposition or check from the external world serves as a catalyst for the child's self-consciousness and the recognition of their own individuality. Fichte's philosophy is concerned with how the self navigates and transcends such resistance to establish its own existence and freedom.]

Artwork: [George #Bellows
Both Members of This Club, 1909

Medium
oil on canvas
Dimensions
overall: 115 x 160.5 cm (45 1/4 x 63 3/16 in.)
framed: 133 x 177.8 cm (52 3/8 x 70 in.)

Credit Line
Chester Dale Collection

Accession Number
1944.13.1

Artists / Makers
George Bellows (painter) American, 1882 - 1925

Use
This image is in the public domain.
](https://www.nga.gov/collection/art-object-page.30667.html)

“A map of the world that does not include #Utopia is not worth even glancing at, for it leaves out the one country at which Humanity is always landing. And when Humanity lands there, it looks out, and, seeing a better country, sets sail. Progress is the realisation of Utopias.”
― Oscar #Wilde, The Soul of Man Under Socialism

Artwork: [Arnold #Böcklin - Isle of the Dead: "Basel" version, 1880](https://en.wikipedia.org/wiki/Isle_of_the_Dead_(painting))

“Yesterday This Day’s Madness did prepare;
To-morrow’s Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.”
― Omar #Khayyám

Artwork: [A Bacchanalian Revel before a Term
Nicolas #Poussin (1594–1665)
The National Gallery, London ](https://kultura.art/artworks/9617/a-bacchanalian-revel-before-a-term)

“For the recognition of #private #property has really harmed #Individualism, and obscured it, by confusing a man with what he possesses. It has led Individualism entirely astray. It has made gain not growth its aim. So that man thought that the important thing was to have, and did not know that the important thing is to be. The true perfection of man lies, not in what man has, but in what man is.”

― Oscar #Wilde, The Soul of Man under Socialism

“Tis but a day we sojourn here below,
And all the gain we get is grief and woe,
Then, leaving our life’s riddles all unsolved,
And burdened with regrets, we have to go.”
― Omar #Khayyám, Rubaiyat

Artwork: [The Dance of Death (1493) by Michael #Wolgemut, from the Nuremberg Chronicle of Hartmann Schedel](https://en.wikipedia.org/wiki/Danse_Macabre)

“All #authority is quite degrading. It degrades those who exercise it, and degrades those over whom it is exercised. When it is violently, grossly, and cruelly used, it produces a good effect by creating, or at any rate bringing out, the spirit of revolt and individualism that is to kill it. When it is used with a certain amount of kindness, and accompanied by prizes and rewards, it is dreadfully demoralising. People, in that case, are less conscious of the horrible pressure that is being put on them, and so go through their lives in a sort of coarse comfort, like petted animals, without ever realising that they are probably thinking other people’s thoughts, living by other people’s standards, wearing practically what one may call other people’s second-hand clothes, and never being themselves for a single moment.”

― Oscar #Wilde, The Soul of Man Under Socialism

«Ο κόσμος είναι ένας αποξενωμένος και αναληθής κόσμος εφόσον ο άνθρωπος δεν καταστρέφει την νεκρή του αντικειμενικότητα και δεν αναγνωρίζει τον εαυτό του και τη ζωή του «πίσω» από τη σταθερή μορφή των πραγμάτων και των νόμων. Όταν τελικά κερδίζει αυτή την αυτοσυνείδηση, είναι καθ' οδόν όχι μόνο προς την αλήθεια του εαυτού του, αλλά και του κόσμου του. Και με την αναγνώριση πάει και η πράξη. Θα προσπαθήσει να κάνει πράξη αυτή την αλήθεια και να κάνει τον κόσμο αυτό που είναι ουσιαστικά, δηλαδή η εκπλήρωση της αυτοσυνείδησης του ανθρώπου».

“The world is an estranged and untrue world so long as man does not destroy its dead objectivity and recognize himself and his own life ‘behind’ the fixed form of things and laws. When he finally wins this self-consciousness, he is on his way not only to the truth of himself, but also of his world. And with the recognition goes the doing. He will try to put this truth into action, and make the world what it essentially is, namely, the fulfillment of man’s self-consciousness.”

― Herbert #Marcuse, One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society

#workers #cops

#prolife

#FreeAssange

«Η #υλιστική αντίληψη της ιστορίας ξεκινά από την πρόταση ότι η παραγωγή των μέσων για την υποστήριξη της ανθρώπινης ζωής και, δίπλα στην παραγωγή, η ανταλλαγή των παραγόμενων πραγμάτων, είναι η βάση κάθε κοινωνικής δομής' ότι σε κάθε κοινωνία που έχει εμφανιστεί στην ιστορία, ο τρόπος με τον οποίο διανέμεται ο πλούτος και η κοινωνία χωρίζεται σε τάξεις εξαρτάται από το τι παράγεται, πώς παράγεται και πώς ανταλλάσσονται τα προϊόντα».

“The #materialist conception of history starts from the proposition that the production of the means to support human life and, next to production, the exchange of things produced, is the basis of all social structure; that in every society that has appeared in history, the manner in which wealth is distributed and society divided into classes or orders is dependent upon what is produced, how it is produced, and how the products are exchanged.”

― Friedrich #Engels, Socialism: Utopian and Scientific

“How, ‘then, does a sum of commodities, of exchange values, become #capital?
Thereby, that as an independent social power, i. e., as the power of a part of society, it preserves itself and multiplies by exchange with direct, living labor-power. The existence of a class which possesses nothing but the ability to work is a necessary presupposition of capital. It is only the dominion of past, accumulated, materialized labor over immediate living labor that stamps the accumulated labor with the character of capital. Capital does not consist in the fact that accumulated labor serves living labor as a means for new production. It consists in the fact that living labor serves accumulated labor as the means of preserving and multiplying its exchange value.”

― Karl #Marx, Wage Labour and Capital