Part 6 – (Digression) The Era of Speculation and Gambling (3) – Capital, Profit and Capital Gain (Cont'd)
This is significant, because rather than the predicted “underdevelopment”, it is, since the 1980's, a large number of these third world economies that have industrialised in even greater proportion to the “deindustrialisation” of the “imperialist centre”, a trend, I identified and analysed back in the early 1980's, which has been confirmed.
Adam Smith recognised the flaw in the Mercantilist argument, and picked up on the insight of the French Physiocrats that surplus value is created in the process of production and only realised in exchange. In that, Smith and the other Classical Economists are in advance of today's bourgeois economists.
Orthodox bourgeois economics, today, as I set out nearly 20 years ago, sees profit arising as a result of exchange, rather than simply being realised in exchange. The basis of this “profit”, is claimed to be the existence of a “consumer surplus”. Again, the basis of this “consumer surplus” is deemed to be the fact that different consumers “value” the same commodity differently – subjective valuation – because they derive different levels of utility (use-value) from it. But utility (use-value) and value are two different things. Its like trying to derive the length of a piece of wood from its weight!
It doesn't matter what the aggregate utility of X is compared to that of Y. If the social cost of production (in essence the social labour-time required for their production) is the same, they will have the same value and consequently exchange 1 for 1. If the aggregate utility (demand) for X is three times that of Y, then any higher price for X will simply result in surplus profits for producers of X, resulting in a shift of capital and labour from production of Y to X, and a fall in the price of X to that of Y. Consumer preference (utility/use-value) i.e. demand, determines the proportion of available social-labour-time devoted to the production of X and Y, but it does not determine the amount of social-labour time required to produce a unit of each, and consequently their value, or relative value one to the other.
So, we are, then, left trying to explain profit in value terms. Adam Smith uncovered the source of surplus-value in production, but, having failed to draw out the conclusion, saw profit arising as a consequence of a shortage of supply of capital, and excess supply of labour. He saw that as the basis of profit disappearing. Walras arrived at the same conclusion.
By contrast, the vulgar economists of the 19th century rather than trying to identify the source of “profit”, simply accepted that it existed and tried to justify it. But, whether its claimed that the capitalist is entitled to profit for having taken a risk, for having provided their capital, or for having “abstained”, none of these moral justifications for its appropriation explain where it comes from to begin with. The wages of sin may be death, but that does nothing to provide a scientific understanding of cirrhosis of the liver, or syphilis.
As an aside and comparison, you might, in the abstract, believe that, morally, a people without a land should have the right to a homeland, but the truth is always concrete. In the real world, today, where the globe has already been divided into nation states, it is only possible for a “people without a land” to obtain a homeland of their own by depriving some other people of their land. New land does not just appear as a means of satisfying an abstract moral desire for it. It is why Lenin and the Bolsheviks argued,
“That is why the proletariat confines itself, so to speak, to the negative demand for recognition of the right to self-determination, without giving guarantees to any nation, and without undertaking to give anything at the expense of another nation.”
They also understood that the bourgeoisie and social-imperialists used the concept of “self-determination” to justify social patriotism, and so rejected it.
“Instead of the word self-determination, which has given rise to numerous misinterpretations, I propose the perfectly precise concept: "the right to free secession"...
... Unlike the bourgeois democrats, we call for the brotherhood of workers of all nationalities, and not the brotherhood of nations, for we do not trust the bourgeoisie of any country, we regard them as our enemies.”
As Trotsky put it, in terms of a practical application,
“... the facts of every passing day demonstrate to us that Zionism is incapable of resolving the Jewish question. The conflict between the Jews and Arabs in Palestine acquires a more and more tragic and more and more menacing character. I do not at all believe that the Jewish question can be resolved within the framework of rotting capitalism and under the control of British imperialism...
The very same methods of solving the Jewish question which under decaying capitalism will have a utopian and reactionary character (Zionism) will, under the regime of a socialist federation take on real and salutary meaning. This is what I want to point out. How could any Marxist or even any consistent democrat object to this?”
(Trotsky - On The Jewish Problem.)