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In The Formation of the Economic Thought of Karl Marx, Ernest Mandel writes:
Hegel had been profoundly affected in his youth by economic studies, in
particular by the work of Adam Smith; Marx saw the Hegelian system as a
veritable philosophy of labour.1 He goes on to quote from Pierre Navilles well
known study De lalination la jouissance as follows: When he [Marx] read The
Phenomenology of Mind, The Philosophy of Right, and even The Science of Logic, Marx
thus not only discovered Hegel but already through him, he was aware of that part
of classical political economy which was assimilated and translated into
philosophical terms in Hegels work; so that Marx could not have gone about his
systematic criticism of civil society and the state according to Hegel if he had not
found in the latters writings certain elements which were still live, such as the
theory of needs, the theory of appropriation, or the analysis of the division of
labour.2 It is my aim in this essay to try to retrieve Hegels views on political
economy on their own terms, as a prologomenon to understanding what Marx
may or may not have derived from them for his own economic writings. I shall try
79
1971, p. 11.
1957, p. 11.
Lenin, Collected Works, London and Moscow 1961, Vol. 38, p. 180.
4 At the beginning of this essay, it is only right that I should say how indebted I am to Paul
Chamleys researches in this area, particularly his articles Les Origines de la Pense
conomique de Hegel, and La Doctrine conomique et la Conception Hgelienne du
Travail in Hegel Studien, Bonn 1965, and his books conomie Politique chez Steuart et Hegel,
Paris 1963, and Documents relatifs Sir James Steuart, Paris 1965. Also to Manfred Riedels
Studien zu Hegels Rechtsphilosophie, Frankfurt 1969.
5 Hegel, London 1973.
2 Paris
3 See
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81
82
Ibid. p. 88.
Politique chez Steuart et Hegel, op. cit., p. 59.
14 Nohl, op. cit., p. 370. This is discussed most fully in the passage beginning Zu Abrahams
Zeiten, which is not printed in Nohl. On these MSS, see G. Schuler, Zur Chronologie Von
Hegels Jugendschriften in Hegel Studien, 1963.
15 Nohl, op. cit., p. 246.
16 Ibid. p. 245.
13 conomie
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p. 253.
p. 246.
was a stranger on earth, a stranger to soil and men alike. Ibid. p. 246.
20 Marxism and Hegel, London 1973, chapter 12.
18 Ibid.
19 He
84
85
86
para. 39.
para. 46.
29 Jenenser Realphilosophie, ed. Hoffmeister, Leipzig 1932, Vol. 1, p. 240.
30 The Philosophy of Right, op. cit., para 71.
28 Ibid.
87
para. 72.
para. 189.
para. 189.
34
Ibid. addition to para. 189.
32 Ibid.
33 Ibid.
88
36 Reading
37
89
on the sphere of needs would be. The system of needs has to be seen also
in the context of the administration of justice and law, Public Authority
and Corporations. Indeed, as will be seen, the role of the latter two was
central precisely because Hegel moved on from the conception of man
within the system of needs, which he regarded as inadequate for a full
understanding of mens economic and commercial life.
In addition, Althusser implies that Hegel saw the system of needs as an
autonomous sphere of human interaction, with certain given
phenomenaeconomic activitiescharacterizing it. Certainly it is true
that if the reader focuses his attention on the section on the sphere of
needs in The Philosophy of Right, he could derive this impression.
However, this impression would be fundamentally mistaken for two
reasons. In the first place, the section on the system of needs occurs in the
third part of The Philosophy of Right. The previous two parts are Abstract
Right (which deals with man as a property owner) and Morality (in
which Hegel considers man as an autonomous moral agent). Both of
these facets of human life and activity are presupposed in the
characterization of the system of needs. This is so because of the very
nature of the dialectic, in which standpoints are transcended but what is
true within them is preserved at the transcended level. Hegel, in fact,
refers to the way in which a mans opportunities for sharing in the general
productive resources of his society are conditioned by his ownership of
permanent capital, by which he means possessions specifically
determined as permanent and secure.38 The system of needs is not an
autonomous sphere of interaction: other aspects of human life are taken
up and presupposed by it.
The second reason why this is so is concerned with a deeper philosophical
issue, which can be no more than touched on in the present context. In the
Science of Logic, Hegel was critical of what he called the thought of the
Understanding (Verstand ), because the Understanding is that attitude of
mind which takes everything as given, with completely demarcated
boundariesas what it is and not another thing.39 The Understanding
seeks to explain phenomena which it tries to render determinate in an
abstracted way, independently of other phenomena. In The Science Of
Logic, in the section of Determinate Being, Hegel argued that this is
impossible. In this view, following Spinoza, all determination and
identification presupposes negation. That is to say, if a phenomenon is
characterized in terms of quality x, then x is meaningful only against a
background of other qualities which it rules out. We can grasp the
phenomenon as x only in so far as we grasp it as not Y, not z, etc. The
qualities which something does not have are non-contingently required
for our understanding of the quality or qualities which it has.40
Something determinate exists, therefore, in Hegels view only within a
nexus of relationships of inclusion and exclusion and this applies equally
well to the economic sphere. The sphere of the economic, or the system of
needs, can be determined only in relation to other modes of social
38 The
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experience and practice which its determinacy rules out. The thought of
the Understanding ignores all this, and takes types of social activities as
given in a discrete way.
Consequently, when Hegel argues that an explanation is characteristic of
the Understanding, he implied by this that it is basically inadequate. It is
an explanation of an abstracted form of phenomenon which is not seen in
its non-contingent, dialectical relationships with other phenomena; and
gross errors are made when such explanations are taken as absolute,
rather than provisional and capable of transcendence. Throughout his
description of the system of needs as the object of political economy,
Hegel presupposed two things. First, that the phenomena so constituted,
the system of needs, is an abstraction. Secondly, that the explanation of
this from the standpoint of political economy is itself abstract and
capable of transcendence. He said of political economy in this context:
Its (political economy) development affords the interesting spectacle (as
in Smith, Say, Ricardo) of thought working upon the endless mass of
details which confront it at the outset and extracting therefrom the simple
principles of the thing, the Understanding effective in the thing and
directing it.41 The sphere of political economy was not given for Hegel in
the way in which it might be for a positivist. It was constituted within a
nexus of relations with other aspects of human social life, and was
intelligible only within this set of relationships. Any attempt to make
political economy the master social science, or to use it as a basis for an
overall philosophical position as to some extent the utilitarians did,
would for Hegel have been a colossal misunderstanding of both the
abstracted nature of the phenomena to be explained and the provisional
inadequate explanations offered in political economy.
The same misunderstanding is characteristic of Althussers discussion of
what he calls Hegels ideological anthropology, which he sees as central
to the specification of the system of needthat is, that human beings are
prey to need, or subjects of need. In Althussers view, the sphere of the
economic is somehow given or generated by this conception of human
nature. The economic sphere is the sphere in which men act to satisfy the
needs to which they are subject. The structures of consumption,
exchange and production are derivable from hypotheses about man as
subject to need. Again, it is difficult to escape the conclusion that this
assumption is based upon a fundamental mis-reading of Hegel. Hegel did
not see men as subject to need or prey to need. Rather, he saw these as
features of animal life. The animal is trapped within the sphere of
instinctual needs and the demand to satisfy these; human beings, on the
other hand, while of course being prey to or subject to subsistence needs,
are able to transcend this level through labour. They thus develop new
needs or desires, based not on their purely biological requirements, but
on free choice, which accompanies the consciousness-liberating
dimension of labour: An animals needs and its way and means of
satisfying them are both alike restricted in scope. Though man is subject
to this restriction too, yet at the same time he evinces his transcendence of
it and his universality.42
41 The
42 Ibid.
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Human needs are not absolute biological givens, nor is man prey to them.
He develops his needs on the basis of his growing self-consciousness,
connected as that is with the growth of labour and mans transformative
relation to natural objects. In what sense, then, do we find that in
Althussers terms: Anthropologys theoretical pretensions have been
shattered by Marxs analysis. Not only does Marx define these needs as
historical and not as absolute givens (The Poverty of Philosophy, pp 412;
Capital, Vol. I, pp. 174, 228; Vol. II, pp. 171, 232; Vol. Ill, p. 837, etc.),
but also and above all he recognizes them as needs in their economic
function, on condition that they are effective (Capital, Vol. III, pp. 178,
189).43 Hegel held exactly the same views. The passage cited above
shows that he did not see needs as absolute givens. They clearly have a
history, relating to the growth of self-consciousness, and the point is
made very directly in paragraph 194 of The Philosophy of Right. Hegel there
argues explicitly that any theory which sees mens needs as absolute and
fixed by nature takes no account of the moment of liberation intrinsic to
work, and in the previous paragraph he refers to social need. If Marxs
analysis has shattered any pretensions, they are not Hegels.
This is equally true of the final part of the quotation from Althusser.
Hegel would have agreed that the economic sphere is not just a reflection
of pre-existent needs and the struggle to satisfy them. He recognized a
complex interaction between the character of needs and economic
structures: social conditions tend to multiply and subdivide needs,
means and enjoyments indefinitely.44 The sphere of needs is not a given
fixed order, which is the unshakeable object of political economy. Both
are rather abstractions which have to be resituated in a wider context of
social explanation. The conception of human nature which Hegel brings
to bear on the characterization of the sphere of need is not one in which
man is the prey to need, or subject to need; rather, man is if anything the
sovereign of need, developing needs as a result of the growth of his own
self-consciousness.
Within the description of the system of needs in The Philosophy of Right,
Hegel is concerned with three main features: labour, need, and the
complex forms of social organization generated through the division of
labour. In each of these cases, Hegel is concerned to relate the discussion
to his account of the development of human self-consciousness and
autonomy, which he sees as characteristic of modern society; and at the
same time to try to show that even within the system of needs, where
private self-seeking is given full rein, there are developed very complex
and important forms of social relationships.
To be continued.
43
44
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