rotenotes @rotenotes@qoto.org

Ανάρτηση πανό αλληλεγγύης στους 5 Κούρδους πολιτικούς πρόσφυγες-απεργούς πείνας στο ΠΡΟΚΕΚΑ Ξάνθης και στον πολιτικό κρατούμενο Αμπντουλάχ Οτσαλάν | Rise Up 4 Rojava

https://rotenotes.wordpress.com/2023/12/30/%ce%b1%ce%bd%ce%ac%cf%81%cf%84%ce%b7%cf%83%ce%b7-%cf%80%ce%b1%ce%bd%cf%8c-%ce%b1%ce%bb%ce%bb%ce%b7%ce%bb%ce%b5%ce%b3%ce%b3%cf%8d%ce%b7%cf%82-%cf%83%cf%84%ce%bf%cf%85%cf%82-5-%ce%ba%ce%bf%cf%8d%cf%81/

“You say some Greek philosophers could dazzle their audiences
with their riddles? That does not interest me at all. Bring
more wine instead and play your lute; your changes in tones
remind me of the wind that rushes past and disappears,
just like us.” —Omar #Khayyám

“Μην αμφιβάλλεις
γι αυτόν
που σου λέει
πως φοβάται

να φοβάσαι όμως
αυτόν
που σου λέει
πως δεν αμφιβάλλει

- Erich #Fried, “#Αμφιβολία και #Φόβος” —Erich Fried

And the times become ripe for the emergence of one of the
most influential abstractions of the modern age—the notion that the
relations between men as mutually interdependent producers of
commodities somehow lie at the basis of all their other social
relations. The Classical labour theory of value was closely associated
with this notion. If we regard society as consisting in essence of an
association of separate producers who live by mutually exchanging the
products of their different labours, we are likely to come to think of
the exchange of these products as being in essence the exchange /of
quantities of social labour. /And if we begin thinking in these terms,
we may well eventually conclude that the /value /of a commodity—i.e.,
its power of purchasing or commanding other commodities in exchange-is a
quality conferred upon it by virtue of the fact that a certain portion of
the labour force of society has been allocated to its production.
[Ronald L. #Meek - Studies in the #Labour Theory of #Value (1956; second edition 1973), p. 39]

Using surplus value, one of the key
concepts of /Capital/, as the central organizing principle of Marx’s
analysis of capitalism, we can think of the three volumes of /Capital
/as dealing with, respectively,^16

* the generation and accumulation of surplus value (Volume I);

* the realization of surplus value (Volume II);

* the distribution of surplus value (Volume III).

[...]

In this chapter, we begin the study of Marx’s political economy of
capitalism by working through the details of the argument in Volume 1 of
/Capital /(Marx, 1992). We know from the discussion in the previous
chapter that Volume 1 of Capital (Marx, 1992) is devoted to a study of
the process of production of capital. Using the key concept of surplus
value, we can restate the object of investigation in Volume 1 as the
/generation /and /accumulation /of surplus value. To understand capital,
one needs to understand surplus value – because capital generates and is
generated by surplus value. But, to understand surplus value, one needs
to first understand value; and to understand value, one needs to
understand the commodity. That is the reason why the analysis in Volume 1
of /Capital /begins with the commodity, which Marx identifes as the
‘elementary form’ of wealth in capitalist societies. [DB-LC, 48]

[Deepankar #Basu - The Logic of #Capital: An Introduction to #Marxist #Economic Theory](https://www.google.gr/books/edition/The_Logic_of_Capital/E_A-EAAAQBAJ?hl=en&gbpv=1&printsec=frontcover)

(https://people.umass.edu/dbasu/Papers/IITG-21Feb-2022.pdf)

-----------------------------------------
Lewis #Hine
Steelworker standing on beam
1931
© George Eastman House

[Juliana Daugherty ~ Light - YouTube](https://www.youtube.com/watch?v=_rUGwXtj3B0&list=UULF-cSXjGlG90Gw8VDTwsL06g&index=17)

My inquiry led me to the conclusion that neither legal relations nor
political forms could be comprehended whether by themselves or on the
basis of a so-called general development of the human mind, but that on
the contrary they originate in the material conditions of life, the
totality of which Hegel, following the example of English and French
thinkers of the eighteenth century embraces within the term ‘civil
society’; that the anatomy of this civil society, however, has to be
sought in political economy. (#Marx, 1976, p. 20)

#base-superstracture

[Roman Rozdolsky - The Making of Marx's 'Capital'.](https://gruppegrundrisse.files.wordpress.com/2012/06/rosdolsky-the-making-of-marxs-capital_cs.pdf)

[RR-TMMC, 533-35]

Ο Μαρξ ρωτά πώς μπορούμε να προσδιορίσουμε την εργασία ως ουσία της αξίας εάν, στην πραγματικότητα, κάθε συγκεκριμένη εργασία εξυπηρετεί διαφορετικό στόχο και
εκτελείται από διαφορετικά άτομα διαφορετικών ικανοτήτων, δεξιοτήτων κ.λπ.; Πως
μπορεί η άπειρη ποικιλία των διαφορετικών ειδών επαγγελματικών και
ατομικών εργασιών να περιοριστεί σε ένα κοινό παρονομαστή; Η απάντησή του είναι ότι αυτό
είναι δυνατό: «Όσο ποικίλα τα χρήσιμα είδη εργασίας, ή οι
παραγωγικές δραστηριότητες, είναι ένα /φυσιολογικό/ δεδομενο, ότι είναι
λειτουργίες του ανθρώπινου οργανισμού, και ότι κάθε τέτοια λειτουργία, όποια κι αν
μπορεί να είναι η φύση ή η μορφή τους, είναι ουσιαστικά η δαπάνη του ανθρώπινου
εγκέφαλου, νεύρων, μυών και αισθητηρίων οργάνων.» [Κεφάλαιο Ι, σελ. 164 (71)]
[RR-TMMC, 533]

Στην πραγματικότητα,
ωστόσο, είδαμε μόνο το πρώτο μέρος της λύσης του Μαρξ για το
πρόβλημα μέχρι στιγμής, καθώς, αν και η εργασία μπορεί να μειωθεί, φυσιολογικά,
στην απλή δαπάνη εργατικής δύναμης σε κάθε κοινωνία, τέτοια
μείωση είναι μόνο απαραίτητη στην πράξη και στην πραγματικότητα λαμβάνει χώρα σε ένα συγκεκριμένο στάδιο της ιστορικής εξέλιξης. Αυτό συμβαίνει μόνο σε μια
κοινωνία ιδιοκτητών εμπορευμάτων όπου η ανταλλαγή αποτελεί τη μοναδική οικονομική
σύνδεση μεταξύ ατόμων και, κατά συνέπεια, όπου τα εμπορεύματα
θεωρούνται ως προϊόντα μέσης, αδιαφοροποίητης εργασίας –
«ανεξάρτητα από τη μορφή της δαπάνης της». [Κεφάλαιο Ι, σελ. 128 (38)]
[RR-TMMC, 534]

Ωστόσο, αυτό δεν απαιτεί μηχανική μέτρηση της φυσιολογικής
δαπάνης εργατικής δύναμης, αφού είναι η ίδια η κοινωνία, η αυθόρμητη
κοινωνική διαδικασία «πίσω από τις πλάτες των παραγωγών», που εξισώνει τις
διάφορες μορφές εργασίας στην αγορά και τις μειώνει στο μέσο όρο
«κοινωνικά αναγκαία» εργασία. [πάνω σελ. 525 επ.]
Από την άλλη πλευρά, η «ισότητα της
ανθρώπινης εργασίας σε μια τέτοια κοινωνία αποκτά μια «υλική μορφή. . . στην
ίση αντικειμενικότητα των προϊόντων της εργασίας ως αξιών»,
[Κεφάλαιο Ι, σελ. 164 (72)] και μόνο σε
μια τέτοια κοινωνία κάνει «μια καθορισμένη κοινωνική σχέση μεταξύ των ανθρώπων. . . να παίρνει
τη φανταστική μορφή μιας σχέσης μεταξύ πραγμάτων». [RR-TMMC, 534]

Ποια συμπεράσματα μπορούν να εξαχθούν από αυτή τη σύντομη σύνοψη της θεωρίας του Μαρξ της
αξίας? Σαφώς ότι είναι αδύνατο να αναγνωριστεί η αποκλειστικά κοινωνική
σημασία της αξίας, εκτός εάν θεωρηθεί ιστορικό
φαινόμενο' και ότι είναι εξίσου αδύνατο να αρνηθεί κανείς τον ιστορικό
χαρακτήρα της αξίας χωρίς να δεί σε αυτήν μια «ποιότητα ανάλογη με το βάρος
ή το χρώμα», δηλαδή μια «τεχνική» κατηγορία.

Αυτό παρέχει την εξήγηση για το γιατί η θεωρία του Μαρξ παρερμηνεύτηκε
[535] τόσο συχνά
από τους επικριτές του. Ανίκανοι να συλλάβουν τον ουσιαστικά
ιστορικό χαρακτήρα των οικονομικών κατηγοριών, απλώς συμπεραίνουν: Αν
υπάρχει κάτι όπως η «αξία», τότε πρέπει να είναι η φυσική (physical) ή η φυσική (natural)
ποιότητα των εμπορευμάτων. Με αυτόν τον τρόπο δεν ασκούν κριτική στον Μαρξ, αλλά
τη δική τους στενά νατουραλιστική αντίληψη! [RR-TMMC, 534-35]

#Marx asks, how can we designate #labour as the substance of #value if, in
actual fact, each concrete labour serves a different aim, and is
performed by different individuals of differing ability, skill etc.? How
can the infinite variety of the different kinds of professional and
individual labour be reduced to a common denominator? His answer is that
it is possible: ‘However varied the useful kinds of labour, or
productive activities, it is a /physiological/ fact, that they are
functions of the human organism, and that each such function, whatever
may be its nature or its form, is essentially the expenditure of human
brain, nerves, muscles and sense-organs.’^14 [Capital I, p. 164 (71)]
[RR-TMMC, 533]

In fact,
however, we have only seen the first part of Marx’s solution to the
problem so far, since, although labour can be reduced, physiologically,
to the simple expenditure of labour-power in any society, such a
reduction is only necessary in practice and actually takes place at a
particular stage of historical development. This only occurs in a
society of commodity owners where exchange constitutes the sole economic
connection between individuals, and consequently where commodities are
to be regarded as products of average, undifferentiated labour –
‘without regard to the form of its expenditure’.^15 [Capital I, p. 128 (38)]
[RR-TMMC, 534]

However, this requires no mechanical measure of the physiological
expenditure of labour-power, since it is society itself, the spontaneous
social process ‘behind the backs of the producers’, which equates the
various forms of labour on the market and reduces them to average
‘socially necessary’ labour.^16 [above p.  525ff]
On the other hand, the ‘equality of
human labour’ in such a society obtains a ‘material form . . . in the
equal objectivity of the products of labour as values’,^17
[Capital I, p.  164 (72)] and only in
such a society does ‘a definite social relation between men . . . assume
the fantastic form of a relation between things’. [RR-TMMC, 534]

What conclusions can be drawn from this short resume of Marx’s theory of
value? Clearly that it is impossible to recognise the exclusively social
significance of value, unless it is regarded as an historical
phenomenon; and that it is equally impossible to deny the historical
character of value without seeing in it a ‘quality analogous to weight
or colour’, i.e. a ‘technical’ category.

This provides the explanation as to why Marx’s theory has been
[535] so often
misinterpreted by his critics. Incapable of grasping the essentially
historical character of economic categories, they simply deduce: If
there is such a thing as ‘value’, then it must be a physical or natural
quality of commodities. In this way it is not Marx they criticise, but
their own narrowly naturalistic conception! [RR-TMMC, 534-35]

Artwork: [Le Déjeuner des canotiers
Artist Pierre-Auguste Renoir
Year 1881[1]
Medium Oil on canvas
Dimensions 129.9 cm × 172.7 cm (51 in × 68 in)
Location The Phillips Collection[2], Washington, DC](https://en.wikipedia.org/wiki/Luncheon_of_the_Boating_Party)
(Pierre-Auguste_Renoir_-_Luncheon_of_the_Boating_Party_-_Google_Art_Project.jpg)

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)