... We now have to grasp the essential connection between private property, greed, the separation of labor, capital and landed property, exchange and competition, value and the devaluation of man, monopoly, and competition, etc. -- the connection between this entire system of estrangement and the money system.
We must avoid repeating the mistake of the political economist, who bases his explanations on some imaginary primordial condition. Such a primordial condition explains nothing. It simply pushes the question into the grey and nebulous distance. It assumes as facts and events what it is supposed to deduce -- namely, the necessary relationships between two things, between, for example, the division of labor and exchange. Similarly, theology explains the origin of evil by the fall of Man-- i.e., it assumes as a fact in the form of history what it should explain. We shall start out from a present-day economic fact. The worker becomes poorer the more wealth he produces, the more his production increases in power and extent. The worker becomes an ever cheaper commodity the more commodities he produces. The devaluation of the human world grows in direct proportion to the increase in value of the world of things. Labor not only produces commodities; it also produces itself and the workers as a commodity and it does so in the same proportion in which it produces commodities in general.
This fact simply means that the object that labor produces, it product, stands opposed to it as something alien, as a power independent of the producer. The product of labor is labor embodied and made material in an object, it is the objectification of labor. The realization of labor is its objectification. In the sphere of political economy, this realization of labor appears as a loss of reality for the worker, objectification as loss of and bondage to the object, and appropriation as estrangement, as alienation.
So much does the realization of labor appear as loss of reality that the worker loses his reality to the point of dying of starvation. So much does objectification appear as loss of the object that the worker is robbed of the objects he needs most not only for life but also for work. Work itself becomes an object which he can only obtain through an enormous effort and with spasmodic interruptions. So much does the appropriation of the object appear as estrangement that the more objects the worker produces the fewer can he possess and the more he falls under the domination of his product, of capital.
All these consequences are contained in this characteristic, that the workers is related to the product of labor as to an alien object. For it is clear that, according to this premise, the more the worker exerts himself in his work, the more powerful the alien, objective world becomes which he brings into being over against himself, the poorer he and his inner world become, and the less they belong to him. It is the same in religion. The more man puts into God, the less he retains within himself. The worker places his life in the object; but now it no longer belongs to him, but to the object. The greater his activity, therefore, the fewer objects the worker possesses. What the product of his labor is, he is not. Therefore, the greater this product, the less is he himself. The externalization of the worker in his product means not only that his labor becomes an object, an external existence, but that it exists outside him, independently of him and alien to him, and beings to confront him as an autonomous power; that the life which he has bestowed on the object confronts him as hostile and alien.
Let us now take a closer look at objectification, at the production of the worker, and the estrangement, the loss of the object, of his product, that this entails. The workers can create nothing without nature, without the sensuous external world. It is the material in which his labor realizes itself, in which it is active and from which, and by means of which, it produces.
But just as nature provides labor with the means of life, in the sense of labor cannot live without objects on which to exercise itself, so also it provides the means of life in the narrower sense, namely the means of physical subsistence of the worker. The more the worker appropriates the external world, sensuous nature, through his labor, the more he deprives himself of the means of life in two respects: firstly, the sensuous external world becomes less and less an object belonging to his labor, a means of life of his labor; and, secondly, it becomes less and less a means of life in the immediate sense, a means for the physical subsistence of the worker.
In these two respects, then, the worker becomes a slave of his object; firstly, in that he receives an object of labor, i.e., he receives work, and, secondly, in that he receives means of subsistence. Firstly, then, so that he can exists as a worker, and secondly as a physical subject. The culmination of this slavery is that it is only as a worker that he can maintain himself as a physical subject and only as a physical subject that he is a worker. (The estrangement of the worker in his object is expressed according to the laws of political economy in the following way: the more the worker produces, the less he has to consume; the more value he creates, the more worthless he becomes; the more his product is shaped, the more misshapen the worker; the more civilized his object, the more barbarous the worker; the more powerful the work, the more powerless the worker; the more intelligent the work, the duller the worker and the more he becomes a slave of nature.) Political economy conceals the estrangement in the nature of labor by ignoring the direct relationship between the worker (labor) and production. It is true that labor produces marvels for the rich, but it produces privation for the worker. It produces palaces, but hovels for the worker. It produces beauty, but deformity for the worker. It replaces labor by machines, but it casts some of the workers back into barbarous forms of labor and turns others into machines. It produces intelligence, but it produces idiocy and cretinism for the worker. The direct relationship of labor to its products is the relationship of the worker to the objects of his production. The relationship of the rich man to the objects of production and to production itself is only a consequence of this first relationship, and confirms it. Later, we shall consider this second aspect.
Therefore, when we ask what is the essential relationship of labor, we are asking about the relationship of the worker to production. Up to now, we have considered the estrangement, the alienation of the worker, only from one aspect -- i.e., his relationship to the products of his labor. But estrangement manifests itself not only in the result, but also in the act of production, within the activity of production itself. How could the product of the worker's activity confront him as something alien if it were not for the fact that in the act of production he was estranging himself from himself? After all, the product is simply the resume of the activity, of the production. So if the product of labor is alienation, production itself must be active alienation, the alienation of activity, the activity of alienation. The estrangement of the object of labor merely summarizes the estrangement, the alienation in the activity of labor itself.
What constitutes the alienation of labor? Firstly, the fact that labor is external to the worker -- i.e., does not belong to his essential being; that he, therefore, does not confirm himself in his work, but denies himself, feels miserable and not happy, does not develop free mental and physical energy, but mortifies his flesh and ruins his mind. Hence, the worker feels himself only when he is not working; when he is working, he does not feel himself. He is at home when he is not working, and not at home when he is working. His labor is, therefore, not voluntary but forced, it is forced labor. It is, therefore, not the satisfaction of a need but a mere means to satisfy needs outside itself. Its alien character is clearly demonstrated by the fact that as soon as no physical or other compulsion exists, it is shunned like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, of mortification. Finally, the external character of labor for the worker is demonstrated by the fact that it belongs not to him but to another, and that in it he belongs not to himself but to another.
Just as in religion the spontaneous activity of the human imagination, the human brain, and the human heart, detaches itself from the individual and reappears as the alien activity of a god or of a devil, so the activity of the worker is not his own spontaneous activity. It belongs to another, it is a loss of his self.
The result is that man (the worker) feels that he is acting freely only in his animal functions -- eating, drinking, and procreating, or at most in his dwelling and adornment -- while in his human functions, he is nothing more than animal. It is true that eating, drinking, and procreating, etc., are also genuine human functions. However, when abstracted from other aspects of human activity, and turned into final and exclusive ends, they are animal.
We have considered the act of estrangement of practical human activity, of labor, from two aspects: (1) the relationship of the worker to the product of labor as an alien object that has power over him. The relationship is, at the same time, the relationship to the sensuous external world, to natural objects, as an alien world confronting him, in hostile opposition. (2) The relationship of labor to the act of production within labor. This relationship is the relationship of the worker to his own activity as something which is alien and does not belong to him, activity as passivity, power as impotence, procreation as emasculation, the worker's own physical and mental energy, his personal life -- for what is life but activity? -- as an activity directed against himself, which is independent of him and does not belong to him. Self-estrangement, as compared with the estrangement of the object mentioned above.
We now have to derive a third feature of estranged labor from the two we have already examined.
Man is a species-being, not only because he practically and theoretically makes the species -- both his own and those of other things -- his object, but also -- and this is simply another way of saying the same thing -- because he looks upon himself as the present, living species, because he looks upon himself as a universal and therefore free being.
Species-life, both for man and for animals, consists physically in the fact that man, like animals, lives from inorganic nature; and because man is more universal than animals, so too is the area of inorganic nature from which he lives more universal. Just as plants, animals, stones, air, light, etc., theoretically form a part of human consciousness, partly as objects of science and partly as objects of art -- his spiritual inorganic nature, his spiritual means of life, which he must first prepare before he can enjoy and digest them -- so, too, in practice they form a part of human life and human activity. In a physical sense, man lives only from these natural products, whether in the form of nourishment, heating, clothing, shelter, etc. The universality of man manifests itself in practice in that universality which makes the whole of nature his inorganic body, (1) as a direct means of life and (2) as the matter, the object, and the tool of his life activity. Nature is man's inorganic body --that is to say, nature insofar as it is not the human body. Man lives from nature -- i.e., nature is his body -- and he must maintain a continuing dialogue with it is he is not to die. To say that man's physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.
Estranged labor not only (1) estranges nature from man and (2) estranges man from himself, from his own function, from his vital activity; because of this, it also estranges man from his species. It turns his species-life into a means for his individual life. Firstly, it estranges species-life and individual life, and, secondly, it turns the latter, in its abstract form, into the purpose of the former, also in its abstract and estranged form.
For in the first place labor, life activity, productive life itself, appears to man only as a means for the satisfaction of a need, the need to preserve physical existence. But productive life is species- life. It is life-producing life. The whole character of a species, its species-character, resides in the nature of its life activity, and free conscious activity constitutes the species-character of man. Life appears only as a means of life.
The animal is immediately one with its life activity. It is not distinct from that activity; it is that activity. Man makes his life activity itself an object of his will and consciousness. He has conscious life activity. It is not a determination with which he directly merges. Conscious life activity directly distinguishes man from animal life activity. Only because of that is he a species-being. Or, rather, he is a conscious being -- i.e., his own life is an object for him, only because he is a species-being. Only because of that is his activity free activity. Estranged labor reverses the relationship so that man, just because he is a conscious being, makes his life activity, his being, a mere means for his existence.
The practical creation of an objective world, the fashioning of inorganic nature, is proof that man is a conscious species-being -- i.e., a being which treats the species as its own essential being or itself as a species-being. It is true that animals also produce. They build nests and dwelling, like the bee, the beaver, the ant, etc. But they produce only their own immediate needs or those of their young; they produce only when immediate physical need compels them to do so, while man produces even when he is free from physical need and truly produces only in freedom from such need; they produce only themselves, while man reproduces the whole of nature; their products belong immediately to their physical bodies, while man freely confronts his own product. Animals produce only according to the standards and needs of the species to which they belong, while man is capable of producing according to the standards of every species and of applying to each object its inherent standard; hence, man also produces in accordance with the laws of beauty.
It is, therefore, in his fashioning of the objective that man really proves himself to be a species-being. Such production is his active species-life. Through it, nature appears as his work and his reality. The object of labor is, therefore, the objectification of the species-life of man: for man produces himself not only intellectually, in his consciousness, but actively and actually, and he can therefore contemplate himself in a world he himself has created. In tearing away the object of his production from man, estranged labor therefore tears away from him his species-life, his true species-objectivity, and transforms his advantage over animals into the disadvantage that his inorganic body, nature, is taken from him.
In the same way as estranged labor reduces spontaneous and free activity to a means, it makes man's species-life a means of his physical existence.
Consciousness, which man has from his species, is transformed through estrangement so that species-life becomes a means for him. (3) Estranged labor, therefore, turns man's species-being -- both nature and his intellectual species-power -- into a being alien to him and a means of his individual existence. It estranges man from his own body, from nature as it exists outside him, from his spiritual essence, his human existence. (4) An immediate consequence of man's estrangement from the product of his labor, his life activity, his species-being, is the estrangement of man from man. When man confront himself, he also confronts other men. What is true of man's relationship to his labor, to the product of his labor, and to himself, is also true of his relationship to other men, and to the labor and the object of the labor of other men.
In general, the proposition that man is estranged from his species-being means that each man is estranged from the others and that all are estranged from man's essence. Man's estrangement, like all relationships of man to himself, is realized and expressed only in man's relationship to other men. In the relationship of estranged labor, each man therefore regards the other in accordance with the standard and the situation in which he as a worker finds himself.
We started out from an economic fact, the estrangement of the worker and of his production. We gave this fact conceptual form: estranged, alienated labor. We have analyzed this concept, and in so doing merely analyzed an economic fact.
Let us now go on to see how the concept of estranged, alienated labor must express and present itself in reality. If the product of labor is alien to me, and confronts me as an alien power, to whom does it then belong? To a being other than me. Who is this being? The gods? It is true that in early times most production -- e.g., temple building, etc., in Egypt, India, and Mexico -- was in the service of the gods, just as the product belonged to the gods. But the gods alone were never the masters of labor. The same is true of nature. And what a paradox it would be if the more man subjugates nature through his labor and the more divine miracles are made superfluous by the miracles of industry, the more he is forced to forgo the joy or production and the enjoyment of the product out of deference to these powers.
The alien being to whom labor and the product of labor belong, in whose service labor is performed, and for whose enjoyment the product of labor is created, can be none other than man himself. If the product of labor does not belong to the worker, and if it confronts him as an alien power, this is only possible because it belongs to a man other than the worker. If his activity is a torment for him, it must provide pleasure and enjoyment for someone else. Not the gods, not nature, but only man himself can be this alien power over men. Consider the above proposition that the relationship of man to himself becomes objective and real for him only through his relationship to other men. If, therefore, he regards the product of his labor, his objectified labor, as an alien, hostile, and powerful object which is independent of him, then his relationship to that object is such that another man -- alien, hostile, powerful, and independent of him -- is its master. If he relates to his own activity as unfree activity, then he relates to it as activity in the service, under the rule, coercion, and yoke of another man.
Every self-estrangement of man from himself and nature is manifested in the relationship he sets up between other men and himself and nature. Thus, religious self-estrangement is necessarily manifested in the relationship between layman and priest, or, since we are dealing here with the spiritual world, between layman and mediator, etc. In the practical, real world, self-estrangement can manifest itself only in the practical, real relationship to other men. The medium through which estrangement progresses is itself a practical one. So through estranged labor man not only produces his relationship to the object and to the act of production as to alien and hostile powers; he also produces the relationship in which other men stand to his production and product, and the relationship in which he stands to these other men. Just as he creates his own production as a loss of reality, a punishment, and his own product as a loss, a product which does not belong to him, so he creates the domination of the non-producer over production and its product. Just as he estranges from himself his own activity, so he confers upon the stranger and activity which does not belong to him.
Up to now, we have considered the relationship only from the side of the worker. Later on, we shall consider it from the side of the non-worker.
Thus, through estranged, alienated labor, the worker creates the relationship of another man, who is alien to labor and stands outside it, to that labor. The relation of the worker to labor creates the relation of the capitalist -- or whatever other word one chooses for the master of labor -- to that labor.
Private property is therefore the product, result, and necessary
consequence of alienated labor, of the external relation of the worker
to nature and to himself. Private property thus derives from an analysis
of the concept of alienated labor -- i.e., alienated man, estranged labor,
estranged life, estranged man. It is true that we took the concept of alienated
labor (alienated life) from political economy as a result of the movement
of private property. But it is clear from an analysis of this
concept that, although private property appears as the basis and cause of alienated labor, it is in fact its consequence, just as the gods were originally not the cause but the effect of the confusion in men's minds. Later, however, this relationship becomes reciprocal. It is only when the development of private property reaches its ultimate point of culmination that this, its secret, re-emerges; namely, that is (a) the product of alienated labor, and (b) the means through which labor is alienated, the
realization of this alienation.
[First Manuscript breaks off here.]