Capital is money, capital is commodities. By virtue of it being value, it has acquired the occult ability to add value to itself. It brings forth living offspring, or, at the least, lays golden eggs.
Money degrades all the gods of man and converts them into commodities.
In proportion as the bourgeoisie, i.e., capital, is developed, in the same proportion is the proletariat, the modern working class, developed - a class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital. These labourers, who must sell themselves piecemeal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition, to all the fluctuations of the market.
Let us consider the actual, worldly Jew - not the Sabbath Jew, as Bauer does, but the everyday Jew. ... What is the worldly religion of the Jew? Huckstering. What is his worldly God? Money. Money is the jealous god of Israel, in face of which no other god may exist. Money degrades all the gods of man - and turns them into commodities. The bill of exchange is the real god of the Jew. His god is only an illusory bill of exchange. The chimerical nationality of the Jew is the nationality of the merchant, of the man of money in general.
A commodity appears at first sight an extremely obvious, trivial thing. But its analysis brings out that it is a very strange thing, abounding in metaphysical subtleties and theological niceties.
We cannot tell by looking at the diamond that it is a commodity. When it serves as a use-value, asthetic or mechanical, on the breast of a harlot, or in the hand of a glasscutter, it is a diamond and not a commodity.
The values of commodities are directly as the times of labor employed in their production, and are inversely as the productive powers of the labor employed.
A commodity has a value because it is a crystallization of social labor. The greatness of its value, or its relative value, depends upon the greater or less amount of that social substance contained in it; that is to say, on the relative mass of labor necessary for its production.
The labour-power is a commodity , not capital, in the hands of the labourer, and it constitutes for him a revenue so long as he can continuously repeat its sale; it functions as capital after its sale, in the hands of the capitalist, during the process of production itself.
Money appears as measure (in Homer, e.g. oxen) earlier than as medium of exchange, because in barter each commodity is still its own medium of exchange. But it cannot be its own or its own standard of comparison.
Labor, being itself a commodity, is measured as such by the labor time needed to produce the labor-commodity. And what is needed to produce this labor-commodity? Just enough labor time to produce the objects indispensable to the constant maintenance of labor, that is, to keep the worker alive and in a condition to propagate his race. The natural price of labor is no other than the wage minimum.
Gold is now money with reference to all other commodities only because it was previously, with reference to them, a simple commodity.
The circulation of commodities is the original precondition of the circulation of money.
The capitalist knows that all commodities, however scurvy they may look, or however badly they may smell, are in faith and in truth money, inwardly circumcised Jews, and what is more, a wonderful means whereby out of money to make more money.
There is a physical relation between physical things. But it is different with commodities.
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