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I don’t know about you, but I’m begining to feel a bit beaten down on this whole analysis of the equivalent form of value. I’m too exhausted to review yesterday’s post here again in writing. It is, of course, below for those who want to review it now. We were discussing the three peculiarities of the equicalent form of value.

The second peculiarity of the equivalent form is that in it concrete labor becomes the form of of manifestation of its opposite, abstract human labor. This is private labor, a particular form of concrete labor in its directly social form of abstract human labor presented in the shape of a product that, as a bearer of exchange value in its equivalent form, is directly exchangeable with other commodities.

Really this was covered, I think, under the first peculiarity, or at least its easy to make that logical step. Which bumps us nicely along to the third peculiarity unless there is a good quote to pull…let me see…nope.

The third peculiarity of the equivalent form. Private labor takes on the form of its opposite, labor in its dirfectly exchangeable and social form.

“The secret of the expression of value, namely the equality and equivalence of all kinds of labor because and in so far as they are human labor in general, could not be deciphered [as Aristotle could not in a slave society] until the concept of human equality had already acquired the permanence of a fixed popular opinion. This however becomes possible only in a society where the commodity-form is the universal form of the product of labor, hence the dominant social relation is the relation between men as possessors of commodities” (152).

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