[ox-en] Re: Raoul Victor * Money and Peer Production
- From: Raoul <raoulv club-internet.fr>
- Date: Mon, 08 Feb 2010 16:59:58 +0100
Commerce and injustice
[printer version: http://raoulv.perso.neuf.fr/100208_Commerce_InJustice.rtf]
Hi Diego , hi all,
On January 24^th , 2010, Diego Saravia Wrote.
"Excelent article, but I do not agree with central aspects of it."
Raoul: Thanks ;-). But, it is true that we disagree on central issues.
Diego: "Societies grow, so not all human actions are equal value
exchange, in fact if all exchanges are of equal value (no commercial
injustice) (if value could be defined without doubts), there are other
acts that are not exchange."
Raoul: I am not sure I understand exactly what you mean. Your
telegraphic style is some times too... telegraphic. But you deal with an
important question: is it possible to have "no commercial injustice"?
The problem is that the main source of "injustice" is commerce, trade
itself. For two fundamental reasons: the first is general and concerns
any symmetric exchange; the second is more specific to capitalism.
1 - At a general level, as soon as you are in a logic of exchange (I
give you the "equivalent" of what you give to me), the relation is
biased. By definition, if you are a good "exchanger", your logic in the
transaction has to be: "I give you as little as I can, and I try to get
from you as much as I can". If not, you are a bad exchanger, a sorry
trader. That is why Aristotle, more than two thousands years ago,
condemned already "exchange" as being "a mode by which men gain from one
another".
The idea that money, the instrument of exchange, corrupts human
relations is as old as money itself.
One may imagine traders trying to exchange with a "fair" spirit: "I give
you as much as I can, I take from you as little as I can". They will be
quickly ruined... by other traders.
It is not the nastiness of traders which makes exchange a source of
"injustice", it is the logic of trade which make traders inevitably
nasty and grasping.
2 - With capitalism (and this is one of its most specific
characteristics) market relations extend to the whole economic social
life and more crucially to the relation between the owner of the means
of production and the worker. Before capitalism, market relations
remained secondary, some times marginal in the economic life of
societies. The ancient slave was fed by his owner as a draft animal, the
serf could keep for him a share of the harvest. In capitalism the worker
gets from his employer the price/value of his labor force, the wage. His
labor force has been transformed into a commodity which is "exchanged",
treated as any other good in a market. The quantity, the share of the
production which returns to the worker (when he has the chance to have a
job) is measured by the price of that commodity in the "labor market".
In capitalism, the main object of exchange is labor force.
Capitalists have many ways to put that price down, mainly making the
offer of labor-force greater than demand. Since the 80s, for example,
western economic managers calculate the NAIRU, "an acronym for
Non-Accelerating Inflation Rate of Unemployment, and refers to a level
of unemployment below which inflation rises." (Wikipedia in English) In
fact, below which *wages* rise. Governments entertain not only a level
on unemployment which feds the new needs of labor-force due to the
growth of production, but also, in addition, a level of unemployment
which creates a relation of force in the market permanently
disadvantageous to the workers.
But even when the labor-force is paid at its value it remains an
exploitation, an injustice. Injustice comes from the market itself, from
the fact that a human being cannot eat if he does not find an exploiter
disposable to buy his labor-force, from the fact that what he will be
paid depends not of the value he creates but on the price of his labor
force.
What is the price of a marginal farmer's or a farm-worker's labor-force
in some places of Latin America or Africa? In regions of the world where
unemployment is endemic and massive, where the education standards are
extremely low, the market price of human effort is close to
physiological minimum. That is the logic, the "justice", of the market.
Initiatives like "Fair trade", may try to push a little up the value on
human effort, of course within the limits of profitability, when they
are not a sheer advertising argument to transform the generosity of
(feeling gilt) consumers in Northern countries into greater profits for
corporations. But the result can only be the equivalent of alms at the
gate of a church. Some may say: alms are better than nothing, but alms
have never been a solution to injustice.
Raoul
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