Yllych

Anyone got it?

cross-posted from: https://hexbear.net/post/2512164

Was thinking about this intellectual period last night. I don't know a lot but I get the vague impression of it being too much on the revisionist side for my taste, although the label New Left is so broad that I'm sure there's a huge span of thought that it gets applied to.

What theory still holds up from that time, what theorists do you agree/disagree with, what texts would you recommend to people who want to understand more about this time, t's origins,links to the French 1968 movement ,etc?

Was thinking about this intellectual period last night. I don't know a lot but I get the vague impression of it being too much on the revisionist side for my taste, although the label New Left is so broad that I'm sure there's a huge span of thought that it gets applied to.

What theory still holds up from that time, what theorists do you agree/disagree with, what texts would you recommend to people who want to understand more about this time, t's origins,links to the French 1968 movement ,etc?

Review of Michael Roberts and Carchedi's book, found the parts about inflation and reaffirming the rate of profit portions interesting

I want to understand more about these two crises of capitalism. How do they happen? How do they relate to each other?what is the context on the debate in leftist circles around them, as I know some groups prefer to emphasise one over the other. I have read a bit on Michael Roberts' blog, he definitely prefers to emphasise the falling rate of profit but some of it goes over my head.

Any books/articles on this stuff that comrades would recommend?

What, then, constitutes the alienation of labor?

First, the fact that labor is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself. He feels at home when he is not working, and when he is working he does not feel at home.

His labor is therefore not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need; it is merely a means to satisfy needs external to it. Its alien character emerges clearly in the fact that as soon as no physical or other compulsion exists, labor is shunned like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, of mortification.

Lastly, the external character of labor for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in it he belongs, not to himself, but to another. Just as in religion the spontaneous activity of the human imagination, of the human brain and the human heart, operates on the individual independently of him – that is, operates as an alien, divine or diabolical activity – so is the worker’s activity not his spontaneous activity. It belongs to another; it is the loss of his self.

when the capitalist system positions your labour-power as a power alien to you, and denies your species-being, thereby denying your external and natural aspect, your human aspect; as well as ensuring your estrangement of man from man

when the workers' activity does not belong to them and is instead felt as a torment, inversely felt by the owner of the labour as satisfaction and pleasure

when the whole of human servitude is involved in the relation of the worker to production

when the workers themselves necessarily hold within them the revolutionary power to sweep away these systems of domination and contradiction