Nature and Value

Do Bees Produce Value? 2017
ES: Marx uses three forms of value: “Use-value,” the physical-organic-sensory that have a use to someone. Honey definitely has a use value. “Exchange-value” is what permits universal exchange. What permits the making of a universal market exchange of equivalents is “Value,” the “socially necessary labour time” (SNLT) (or the average time) to produce a commodity under given social and technical conditions. Of course, the latter change all of the time (influence of competition and class struggle), usually getting lower (as it takes less time to produce a commodity). Honey, as the work of bees, has both use-value and exchange-value, but no Value. Capitalists are not interested in use-value per se; they are interested in surplus value. Labour power, also a commodity, produces more Value during a given period than the value of labour power itself. This difference is surplus value. This reasoning holds only for capitalism.

No surplus value>no profit = no capitalism.
GK: BUT… Capitalists are appropriating free work and free value from the commons that should not be theirs (gifts of nature should belong to everyone). If we accept that Value is not produced only by humans, but also by ecosystems, then the worker is robbed not only of her work, but also robbed of the work freely made available by the commons.

ES: To paraphrase Marx, capital robs the fertility of the soil and power of the worker. The possibility of doing so, I would argue, resides precisely in the exclusive ownership of nature under capitalism (private property). That is why capitalism systematically attempts to enclose the commons. In a common or communal regime of engaging with nature, capitalism would not be possible. The decision about what sorts of nature to use by whom and for what purpose would have to be a political process (and not an economic process rooted in private ownership).

(N)ature contributes massively to reducing SNLT (socially necessary labor time). But nature is not valued at all. Capitalism cannot reproduce the natural conditions of its own production. That is why capitalism is by definition destructive of nature. Smart capitalists now desperately try to diminish their dependence on nature (solar energy, or wind do not require socio-physical reproduction). I doubt they will succeed — this search itself comes at an extraordinary social, economic and environmental cost.

The extraordinary productive powers of, say, oil, disappears in the pockets of all sorts of people, including of course the expanding middle classes (if class struggle is successfully fought by the working class). Nothing of it returns to nature in any way.

ES argues that “exploitation” is not applicable to nature; one must say “destruction.”
GK writes that I wonder what would a labour theory of value look like if one started from the premise that value is produced from whoever does work (human or non-human, paid or unpaid) and then draw the implications from there.
ES responds that I doubt any valuation system can be implemented that would account for the real value of nature in a way that is compatible with the survival of capitalism except for limited experiments. In fact, a different valuation that would recognize and value nature as a “commons” would correspond to the end of capitalism, shifting the dominant organizing form from economic valuation to democratic political intermediation and collective decision. This is where the key battle resides.

ES: For me, the key ingredients to get there are:

  • Getting rid of the trans-generational hereditary transmission of wealth/assets
  • Getting rid of the separation between mental and manual labour
  • Getting rid of the liberal nation-state as we know it today
  • Organise the management of the commons in equal, democratic and self-governing manner
  • Getting rid of the private ownership of nature

As long as we have private property (and thus perceive resources as privately held or annexed for use), nature will be destroyed (not even exploited under Marxist thought). Capitalism cannot account for nature as producing Value; nature is only perceived as use-value, it is free for the taking, under the laws of ownership??? Must one be a human worker to produce surplus-value? I mean, nature CAN be pressed and squeezed to produce more surplus value (fracking, deforestation, intensive monocropping).
How did feminists argue that surplus-value is generated by social and reproductive labor, and should be compensated????

If workers are organizing (unionizing) not to remain as owners with access to the means and profits of production, then our #MSU makes sense. If we are happy to organize on behalf of nature, in order to remain in a free market system, then all we can do is perform the impossibility of that project.

In a search for “does nature produce Marxist surplus-value?” I came across these two articles:
Marx, Value, and Nature
Marx and Nature, Elizabeth Terzakis, 2018
while the ruling class can imagine an end to the world, neither they nor many ecologists can imagine an end to capitalism. For this reason, all of their solutions must fall within the bounds of the market system. But the market system, with its need for constant growth and its inability to see the natural world as anything other than an exploitable resource, is in direct and inherent antagonism to the preservation of nature. Consequently, there is no solution to the problem of climate change without an end to capitalism, a fact that becomes very clear when we examine Karl Marx’s writings on nature.

The author goes on to correct some mis-characterizations of Marx on ecology and nature.
Marx stated that capitalism has forced a metabolic rift between nature and humans (alienations, land enclosures, polluted urban environs, and their connection to precariousness and further alienation)

The use values . . . of commodities, are combinations of two elements—matter and labor. If we take away the useful labor expended upon them, a material substratum is always left, which is furnished by Nature without the help of man. . . . We see, then, that labor is not the only source of material wealth, of use values produced by labor.

However, in his labor theory of value Marx is not laying out the way he thinks the world should be or what he thinks is valuable in terms of human need. He is describing economic behavior as it is under capitalism. It is not Marx, but capitalism, that equates only abstract socially necessary labor time with value—that is, value under capitalism is determined by exploited labor (labor expended over and above its own cost) because exploited labor is the source of profit.

Use values—those things provided to us by nature to meet our natural needs—are not valued by capitalism: use values are irrelevant to capitalism except inasmuch as they are “vendible”; that is, only if they have exchange value, which allows for the realization of surplus value or the portion of socially necessary labor time that goes into the production of commodities over and above what the worker needs for the reproduction of her or his labor, which, when realized through exchange, becomes profit.

Marx’s discussion of rents is key to understanding this attitude to nature, as well as to understanding what Marx means when he writes about use values being “free gifts” from nature to capitalism. Because no exploited labor goes into the production of, say, a naturally occurring forest, when a capitalist monopolizes that forest and charges rent for its use, there is no increase in capital to the system as a whole. That is, no labor has gone into producing the forest, so no surplus value can be extracted from it. Nor has it taken up any investment of capital. What’s more, all the conditions that make labor possible—land, air, water—are, at the outset at least, free gifts of nature. This is perhaps why they are also the targets of capitalism’s “externalization” of costs.

MZ: what about an IKEA (monoculture) forest?

The fact that value under capitalism is inextricably tied to exploitation is one obstacle to capitalism having a nonexploitative relationship with nature. Another is the competitive drive for accumulation. 

The upshot is that capitalist competitive accumulation is an engine for endless expansion and it necessarily comes into conflict with nature, which has limits. It also leads to the short-termism noted above—that is, the making of decisions about how to allocate resources and interact with nature based on the ability to secure profits rather than on the safeguarding of human lives, the environment, or the coevolution of both.

Marx advocated a society in which the “associated producers”—the majority of society—voluntarily and democratically decide the direction of the economy in the interest of human need rather than of profit, with statelessness as one ultimate goal. 

The author outlines Marx’s thinking around increasing leisure time for all associated producers. And she cites writers who claim Marx thought about TEK (traditional ecological knowledge) –subsistence, pastoralism, and other pre-industrial forms of harmonious negotiation with the more-than-human world, as options to technological “progress.”

I mentioned that Marx’s analysis of capitalism could help to save us from two traps that ecological thinkers and the environmental movement have fallen into in the past—a faith in and a commitment to the greening of capitalism and the projection of a purified, abstract nature that has no relationship to human beings and is better off that way. I want to point out that these two views are not incompatible, nor are they progressive.

As Sara Volle points out in her review of Frank Webster’s Theories of the Information Society:

It is in fact still impossible to live on thin air. And yet that is precisely what an “information” or “post-industrial society” (PIS) feigns to do. The reality, of course, is a far less tidy one—a world inconveniently occupied by sweatshop labor, polluted rivers, credit default swaps, melting polar ice caps, etc., etc.—those familiar yet often sanitized casualties of the “more for less” ethos of a “post-industrial” society.58

Compared to this, Marx’s vision of a society of associated producers with scads of free time and a healthy relationship with both nature and technology developing our abilities to touch, taste, smell, see, feel, hear, think, love, and dream to their fullest seems infinitely more attractive and, more importantly, possible. This vision—along with an understanding of why environmental degradation is built into capitalism—is what Marx’s ideas can contribute to the movement against ecological destruction.

Manifesto examples

A manifesto is a public declaration of the purpose, principles, or plan of action of a group or individual.

…derived from the Italian word manifesto, itself derived from the Latin manifestum, meaning clear or conspicuous. Its first recorded use in English is from 1620, in Nathaniel Brent‘s translation of Paolo Sarpi‘s History of the Council of Trent: “To this citation he made answer by a Manifesto” (p. 102). Similarly, “They were so farre surprised with his Manifesto, that they would never suffer it to be published”

Distinct permutations: the political promise, political party platform, the movement manifesto (including political and art manifestos, the personal manifesto (ugh).

Extensive collection of links to historical manifestos:

In Defence of Marxism
The Yellow Manifesto - Belfast International Arts Festival
Reconstrained Design: A Manifesto | CCCB LAB
fluxus manifesto: living art, anti-art, non art | Fluxus, Manifesto, Art
Our Readers' Manifesto for Wales: what the parties said - Wales Online
SCUM Manifesto, subtitled This is the CORRECT Valerie Solanas edition |  Valerie SOLANAS
Gruppe SPUR | beinecke
SPUR manifesto
De Stijl Manifesto

The Language of Union Demands

I am looking for sample language to compose #MSU demands. What is the formal rhetorical style? What is the format? Is it like this?

Unions for All means doing four things:

  1. Bring employers, workers and government together at industry-wide bargaining tables to negotiate wages, benefits, and working conditions.
  2. Establish the National Labor Relations Act as the floor rather than the ceiling for laws governing worker organizing, allowing states and cities to empower workers to join together in a union beyond the limits of federal law.
  3. Ensure that every public dollar is used to create good, union jobs and that every federal worker and contractor makes at least $15 an hour and has the opportunity to join a union.
  4. Put good union jobs at the center of any major economic proposal, such as Healthcare for All or the Green New Deal.

Just transition language:

(Just Transition Center report): At its heart just transition requires us to leave no one behind.
– For coal and oil communities, community renewal with investment in new energy, new industries and new jobs is vital.
– For cities, investment in low and zero emissions transport, clean energy and circular economy are the way forward.
– For industry, switching to renewable energy must be supplemented with clean industrial processes.
– For workers, collective bargaining ensures that essential support is there for reskilling and redeployment.
– And, for governments and their leaders, just transition offers the opportunity to solve three key challenges at once: Climate change, growing inequality and social inclusion.

It would also be great to create our own map like this one:


Brian Michael Murphy shared this article by Natasha Myers, How to grow liveable worlds: Ten (not-so-easy) steps for life in the Planthroposcene, and I’ve been thinking about how to work with it in unexpected ways (expected ways might include the usual, impossible-to-achieve and privileged individual or atomized family going off grid, a jaunt with ayahuasca hosted by a Daniel Pinchbeck accolade or if you’re really flush an eco-trip trip to Peru to do it on location).
I’m thinking small: helicopter parenting your seedlings, which is a long term relationship many times a day; talking to the trees in your neighborhood; trying to get the aggressive species to play nice in your yard (not ripping them out as that is hopeless anyway without destroying everybody else’s day); not being so pro-forma with your houseplants – that is, it’s not just your weekly obligation but an attention to their needs, which can be tweaked: you are their legs after all, and so on.

In an enlarged space of sociality,
– developing a dis-econocentric set of values and practices is always good.
– fiddling with or overhauling your relationship to time, by slowing down, canceling things, being idle, napping, listening for longer than you think possible, doing less, fading back, leaning back, looking around (not forward or back).

Related links:

Involutionary Momentum: Affective Ecologies and the Sciences of Plant/Insect Encounters

This essay puts forth a theory of “affective ecologies” encompassing plant, animal, and human interactions. The authors’ formulation of “involution” favors a coevolution of organisms that act not on competitive pressures but on affective relations.

Becoming Sensor in Sentient Worlds

Follow us on Instagram for new kinesthetic images, alterdata for an “ungrid-able ecology” The lands on which Toronto stands today used to be covered by oak savannahs. An oak savannah is composed of widely spaced oak trees, tall prairie grasses, and wild flowers.

Ungrid-able Ecologies: Decolonizing the Ecological Sensorium in a 10,000 year-old NaturalCultural Happening

In the photo essay that follows, I share some field notes two years into a long-term research-creation collaboration with award-winning dancer and filmmaker Ayelen Liberona. Becoming Sensor mixes art, ecology, and anthropology in an attempt to do ecology otherwise.

The Economization of Life

“Though this book be concise, it is fierce. It can be read, and reread, with profit by undergraduates, graduate students, and researchers. Highly recommended.” – T. E. Sullivan, Choice “Murphy’s work provides a solid and crucial theoretical foundation upon to begin the process of imagining and creating a different and more humane world.

Cosmopolitics I

From Einstein’s quest for a unified field theory to Stephen Hawking’s belief that we ‘would know the mind of God’ through such a theory, contemporary science-and physics in particular-has claimed that it alone possesses absolute knowledge of the universe.