If any of these factors is missing or for some reason does not fulfill its function correctly, the production of goods is paralyzed or becomes insufficient in quantity and quality, and the entire society resents it. In a society like this, the fundamental interest of economic production shifts from the full satisfaction of social needs to the pursuit of the maximum profit for capital, for the private investor who has now become the central axis of all economic gear.
The entire society works to increase its wealth, otherwise it would not have sufficient resources to invest, create jobs, improve production in quantity and quality and, as a result of all this, increase its wealth again. As you Read Douglas Williams’ review here you can have the best deal.
The cycle of capital
And what is wealth in capitalist society? That is, what does that which is accumulated in private hands consist of? At first glance, the answer seems obvious: it’s money. However, no one lives only on money, since in that way, wealth is neither eaten nor dressed, nor directly heals or educates. From the first line of Capital, Marx responds clearly to this question: “The wealth of the societies in which the capitalist regime of production prevails appears to us as an ‘immense arsenal of commodities’ and the commodity as its elemental form”.
That is to say, Marx makes it clear from the beginning of his analysis that wealth is not and cannot be money or its equivalent in land, mines, oil and mineral deposits, forests or public companies acquired at a gift price from the state. All of this can be called wealth, and even be confused with true wealth, due to lack of intellectual rigor or due to abandonment voluntary and involuntary of technical language.
In a potential sense, the owner of a lot of land, the owner of mines or oil fields can be called rich, but in the present sense that is a mistake. Why? Well, simply because, in such a state, none of it is merchandise and, therefore, cannot produce any profit for its owners. Therefore, it cannot produce any profit for its holders. Therefore, it cannot produce any profit for its holders.
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In the development of his work, Marx defines capital, with the rigor that characterizes it, as money that increases itself, as money that produces more money for its owner. And, since it is not a biological creature that can reproduce sexually or asexually it becomes necessary to carefully follow the course of money, from when it reaches the market to acquire means of production and labor power, to which returns to him in the form of new commodities manufactured by the worker in the enterprise of the capitalist who has hired him. Thus Marx discovers that by selling the new commodities that the worker has just manufactured, the capitalist now withdraws more money than he invested in means of production and in labor power.
The initial money has increased and Marx wonders why? What is the difference between the time of the purchase of media and workforce and the time of the new sale? There is no doubt, he concludes: the difference is none other than the hand of the worker, the elaboration he has made of the elements that the capitalist put at his disposal, turning them into a new and useful commodity for human life.