Work record

Capital, Volume I

Also known as: Das Kapital · Capital: A Critique of Political Economy · Das Kapital, Volume 1

1867 · 19th Century · Political Theory · German

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Abstract

Written
published in German 1867 (2nd ed. 1872, 4th ed. 1890); English translation 1887
Setting
Industrial Britain and Europe, c. 1500-1867, with emphasis on 1830-1866; England chiefly, with examples from Scotland, Ireland, continental Europe, India and the Americas
Author
Karl Marx; trans. Samuel Moore and Edward Aveling, ed. Frederick Engels, rev. Ernest Untermann
Country
Written in London (United Kingdom); published in Hamburg (Germany)
Language
German
Genre
Critique of political economy
Form
Prose treatise in eight parts and thirty-three chapters (English numbering), with extensive notes
Recommended
Grades 11–12 (Long, abstract and polemical; best read in selections with guidance.)

Background. A German exile living in London, supported largely by his collaborator Engels, spent years among parliamentary blue books and economic treatises to analyse the industrial order of Victorian Britain, which he took as the classic case of the new system.

Method. Beginning from the single article of trade, the author works upward through exchange, money and capital, combining abstract argument in the tradition of Hegel and the classical economists with historical and statistical evidence.

Thesis. Employers buy the capacity to work at the cost of its upkeep, but that capacity creates more than it costs; the difference, surplus-value, is the source of profit. Competition compels owners to extract more by longer hours or new machinery, which concentrates ownership and swells the ranks of the unemployed.

History. The closing part argues that the system was founded not on thrift but on enclosure, legal coercion of the rural poor, colonial plunder and slavery, and forecasts that the expropriators will be expropriated.

Edition. The library text is the 1887 English version edited by Engels, revised for the 1906 Kerr edition, with the prefaces by the author and Engels. Volumes II and III, edited by Engels from the author's manuscripts and issued in 1885 and 1894, are not included.

Key figures

  • Karl Marx: German philosopher, economist and revolutionary exile in London
  • Friedrich Engels: Collaborator who edited the later editions and the English translation
  • David Ricardo: Classical economist whose labour theory of value Marx develops
  • Adam Smith: Classical economist whose account of the division of labour Marx critiques
  • Leonard Horner: Factory inspector whose reports Marx relies on and praises

Summary

Capital, Volume I, subtitled The Process of Capitalist Production, is the only volume of Karl Marx's critique of political economy that he saw through the press. It was published in German in Hamburg in 1867, after more than fifteen years of research in the British Museum Reading Room, and revised by Marx for later editions. The first English translation, by Samuel Moore and Edward Aveling under the editorship of Friedrich Engels, appeared in London in 1887; the library uses that translation as revised by Ernest Untermann from the fourth German edition for the Chicago publisher Charles H. Kerr. The book begins with the commodity, which Marx treats as the basic cell of capitalist wealth. Following the classical economists, especially Ricardo, he argues that the value of commodities is determined by the socially necessary labour time required to produce them, and he analyses money and the fetishism of commodities, by which social relations among producers appear as relations among things. Parts II through VI explain how money becomes capital. The worker sells not labour but labour-power, the capacity to work, at its value, the cost of the worker's subsistence; because labour-power can produce more value than it costs, the capitalist gains surplus-value. Marx examines how this surplus is increased absolutely by lengthening the working day and relatively by raising productivity through cooperation, the division of labour and machinery. Long chapters draw on British factory inspectors' reports and parliamentary inquiries into child labour, hours and conditions, and on the Factory Acts that limited them. Part VII argues that the accumulation of capital tends to concentrate wealth while creating a reserve army of unemployed labour. Part VIII, on so-called primitive accumulation, traces the origins of capitalism to enclosures, the expropriation of peasants, harsh laws against vagrancy, colonial conquest and the slave trade, and predicts that capitalist private property will in turn be expropriated. Capital became the central text of the socialist and communist movements and influenced history, sociology and economics. It has also drawn sustained criticism: economists of the marginalist and Austrian schools, such as Eugen von Böhm-Bawerk and Ludwig von Mises, rejected its labour theory of value and argued that socialism could not calculate economically, and the record of twentieth-century states that claimed Marx's authority remains a subject of intense debate.

Plot or Argument

  • Prefaces

    Marx's prefaces to the first and second German editions and Engels's prefaces to the English and fourth German editions explain the plan of the work, its method and its use of England as the chief illustration.

  • Part I: Commodities and money

    The commodity has use-value and exchange-value; value is measured by socially necessary labour time. The fetishism of commodities makes social relations appear as relations between things. Money arises as the universal equivalent and medium of circulation.

  • Part II: Money into capital

    In the circuit money-commodity-more money, value expands itself. This increase cannot arise from exchange alone; it comes from the purchase of labour-power, a commodity whose use creates new value.

  • Parts III-V: Surplus-value

    Constant and variable capital; the rate of surplus-value; the struggle over the working day and the Factory Acts; cooperation, manufacture, machinery and modern industry as means of producing relative surplus-value.

  • Part VI: Wages

    The wage form hides the division of the working day into paid and unpaid labour; time-wages, piece-wages and national differences of wages are examined.

  • Part VII: Accumulation

    Surplus-value is reinvested as capital; accumulation raises the share of machinery relative to labour and produces a relative surplus population, or industrial reserve army, alongside growing wealth.

  • Part VIII: Primitive accumulation

    A historical account of enclosure, expropriation of the peasantry, laws against vagrancy, colonial conquest and the slave trade as the violent origins of capitalism, ending with the prediction that capitalist property will itself be expropriated.

    Lessons

    • A theory of exploitation

      Marx argues that profit comes from unpaid labour time, even when wages are paid at their full value. Whether one accepts or rejects the theory, it is essential for understanding the history of socialist thought and labour movements.

      • How does Marx distinguish labour from labour-power?
      • What objections have economists raised to his account of surplus-value?
    • Evidence from the factory

      Capital draws heavily on official reports of long hours, child labour and dangerous conditions in Victorian industry, and on the Factory Acts that limited them. These chapters are among the most vivid historical documents of the Industrial Revolution.

      • What do the factory inspectors' reports reveal about working conditions?
      • How did legislation change those conditions, and why?
    • Things that hide relationships

      The idea of commodity fetishism suggests that market prices can conceal the human relationships behind the goods we buy. Readers can test the idea against their own experience of buying products made far away.

      • What does Marx mean by the fetishism of commodities?
      • Do prices reveal or conceal information about how goods are made?
    • Testing a theory against history

      Marx predicted the growing concentration of capital and the impoverishment of workers. Comparing these predictions with what actually happened in industrial countries, and with the record of states that claimed his authority, is a lesson in weighing theories by their results.

      • Which of Marx's predictions were borne out, and which were not?
      • How do Mises and Hayek explain the problems of socialist economies?

    Context

    Marx wrote Capital in London, then the centre of the world's most advanced industrial economy. After the failed revolutions of 1848 he turned to a scientific critique of political economy, drawing on Smith and Ricardo, on Hegel's dialectic, and on British government reports about factories, mines and agriculture. The book appeared as trade unions and workers' parties were growing in Europe.

    Composition

    Marx's research began in the 1850s and produced the Grundrisse manuscripts (1857-58) and A Contribution to the Critique of Political Economy (1859). Volume I was published by Otto Meissner in Hamburg in September 1867, with a revised second edition in 1872 and a French translation in 1872-75. After Marx's death Engels edited the third and fourth German editions and the English translation of 1887, and prepared Volumes II (1885) and III (1894) from manuscripts. Ernest Untermann revised the English text for Charles H. Kerr's American edition of 1906.

    Reception

    Capital was at first little noticed outside socialist circles but became the foundational text of Marxism, translated into many languages and studied by labour movements and revolutionary parties. Economists of the marginalist schools rejected its theory of value, Böhm-Bawerk's Karl Marx and the Close of His System (1896) being a famous critique, and Mises argued in 1920 that socialism could not perform economic calculation. Its influence on history, sociology and political movements has been very large and remains contested.

    Comparisons

    • The Communist Manifesto

      The 1848 pamphlet announces in brief the theory of class struggle and the downfall of capitalism that Capital attempts to demonstrate in detail.

    • On the Principles of Political Economy and Taxation

      Marx's theory of value develops Ricardo's labour theory, which he regarded as the high point of classical economics, while drawing conclusions about exploitation that Ricardo did not draw.

    • The Wealth of Nations

      Smith's account of the division of labour and the pin factory is a starting point for Marx's chapters on manufacture and machinery, which stress its costs to the worker.

    • Principles of Political Economy

      Mill, writing a generation earlier, also asked how industrial wealth is shared, but looked to cooperatives and gradual reform; Marx calls Mill the best representative of a shallow syncretism in his afterword to the second German edition.

    • Principles of Economics

      Published four years after Capital, Menger's subjective theory of value undercut the labour theory of value on which Marx's analysis depends.

    • Socialism: An Economic and Sociological Analysis

      Mises's sustained critique of socialism argues that without private ownership of the means of production there can be no market prices and no rational economic calculation.

    • Economic Calculation in the Socialist Commonwealth

      Mises's 1920 essay directly challenges the feasibility of the socialist economy that Marx's followers sought to build.

    • Capitalism and Freedom

      Friedman argues the opposite case: that competitive capitalism is a necessary condition of political freedom and has raised the living standards of ordinary people.

    Quotes

    “a definite social relation between men, that assumes, in their eyes, the fantastic form of a relation between things”
    — Karl Marx, Capital, Volume I, Chapter I: Commodities, trans. Samuel Moore and Edward Aveling (1887), ed. Frederick Engels; rev. Ernest Untermann (Kerr, 1906).Quote card
    “It quenches only in a slight degree the vampire thirst for the living blood of labour.”
    — Karl Marx, Capital, Volume I, Chapter X: The working day, trans. Samuel Moore and Edward Aveling (1887), ed. Frederick Engels; rev. Ernest Untermann (Kerr, 1906).Quote card

    For Students

    A reading companion for classical Christian high school students. See the student guide.

    Reading Guide

    Watch for

    • The two factors of a commodity and the idea of socially necessary labour time in Chapter I.
    • The section on the fetishism of commodities at the end of Chapter I.
    • The distinction between labour and labour-power in Chapter VI.
    • The evidence from factory reports in Chapter X on the working day and Chapter XV on machinery.
    • The historical narrative of Part VIII and its closing prediction.

    Key terms and names

    Commodity
    A product made for exchange, having both a use-value (usefulness) and an exchange-value.
    Socially necessary labour time
    The labour time required to produce a commodity under normal conditions with average skill and intensity; for Marx, the measure of value.
    Labour-power
    The worker's capacity to work, which is sold to the capitalist for a wage, as distinct from the labour actually performed.
    Surplus-value
    The value created by workers beyond the value of their labour-power, which Marx identifies as the source of profit, interest and rent.
    Commodity fetishism
    Marx's term for the appearance of social relations between producers as relations between things and their prices.
    Reserve army of labour
    The unemployed and underemployed population that Marx argues capitalist accumulation constantly reproduces.
    Primitive accumulation
    The historical process, including enclosure and colonial plunder, by which producers were separated from the means of production.

    Seminar Questions

    1. Comprehension Why does Marx begin his analysis with the commodity?
    2. Comprehension What is the difference between labour and labour-power, and why does Marx think it matters?
    3. Comprehension What does Marx mean by the so-called primitive accumulation?
    4. Interpretation How persuasive is Marx's use of factory inspectors' reports as evidence for his general theory?
    5. Interpretation What does Marx mean by calling the commodity a fetish, and how does the religious language shape his argument?
    6. Interpretation How do Menger's subjective theory of value and Mises's calculation argument challenge Marx's conclusions?
    7. Big Question Is it unjust for an employer to profit from the work of employees who freely agree to their wages?

    Faith Connections

    • James 5:4 (Scripture)

      James condemns the rich whose labourers' wages are kept back by fraud; the verse has long been cited in Christian discussions of just wages that both overlap with and differ from Marx's analysis.

    • Exodus 20:15 (Scripture)

      The commandment against stealing presupposes legitimate private property, which Christian critics of Marx have cited against his call to expropriate the owners of capital.

    • Leo XIII, Rerum Novarum (1891) (Great Conversation)

      The encyclical responds to socialism by defending private property while condemning the exploitation of workers and supporting just wages and workers' associations.

    Logic and Rhetoric

    Central argument: Commodities exchange according to the labour time socially necessary to produce them. The capitalist buys labour-power at its value, the cost of subsistence, but labour-power creates more value than it costs; the difference is surplus-value. Competition drives capitalists to increase surplus-value and accumulate capital, which concentrates wealth, displaces workers by machinery and prepares the conditions for the system's transformation.

    Rhetorical device: irony and mock-biblical language. Marx parodies the economists' praise of thrift with the cry: Accumulate, accumulate! That is Moses and the prophets!

    Debate: Resolved: that the labour theory of value explains the source of profit.

    Memory Work

    Accumulate, accumulate! That is Moses and the prophets!

    Chapter XXIV: Conversion of surplus-value into capital, trans. Samuel Moore and Edward Aveling (1887), ed. Frederick Engels; rev. Ernest Untermann (Kerr, 1906). A short, memorable statement of Marx's view of the driving force of capitalist production.

    a definite social relation between men, that assumes, in their eyes, the fantastic form of a relation between things

    Chapter I: Commodities, trans. Samuel Moore and Edward Aveling (1887), ed. Frederick Engels; rev. Ernest Untermann (Kerr, 1906). States the idea of commodity fetishism, one of the book's most discussed concepts.

    Writing Prompts

    Essay: Explain Marx's theory of surplus-value and evaluate it in light of at least one criticism from the marginalist or Austrian economists.

    Comparison with Socialism: An Economic and Sociological Analysis: Compare Marx's account of capitalism with Mises's critique of socialism, and argue which better explains the economic history of the twentieth century.

    Medical Lens

    Marx cites official medical and public-health reports on the effects of long hours, night work, child labour and poor housing on workers' health, which make parts of the book a source for the history of occupational medicine.

      Creative Prompts

      • Classroom

        Using excerpts from the chapter on the working day, have students compare the hours and conditions described with modern labour laws, and research when and why each protection was introduced.

      • Dialogue

        Write a debate between Marx and Carl Menger in 1871 over what makes a thing valuable: the labour it took to make or the importance people attach to it.

      • Essay

        Marx predicted that capitalism would concentrate wealth and impoverish workers. Using evidence from the century after 1867, write an essay assessing how far the prediction was confirmed or refuted.

      Further Reading

      • The Communist Manifesto, Karl Marx and Friedrich Engels

      • Karl Marx and the Close of His System, Eugen von Böhm-Bawerk

        Classic critique of the labour theory of value (1896).

      • The Condition of the Working Class in England, Friedrich Engels

        Engels's 1845 study of Manchester and other industrial towns.

      • The Worldly Philosophers, Robert L. Heilbroner

      Verification notes

      Full text from the Kerr edition (Untermann's 1906 revision of the 1887 Moore and Aveling translation) via the Online Library of Liberty; all quotations are matched against the stored text. The modern introduction on that site is not included. In keeping with library style, a Church Father's name in one sentence of Chapter III and in its note is replaced with a bracketed description, and modern online editor's bracketed notes in Marx's list of sources are shortened. Chapter numbering follows the English editions (33 chapters in eight parts), which differs from the German.

      No verification flags recorded.

      Historical impact

      Marxism as state ideology and the persecution of Christians and other believers

      Written for grades 9–12. Every figure is taken from the sources listed below.

      Marx died in 1883 and Engels in 1895, before any government ruled in their name. In the twentieth century, Communist parties that took Marx as their founding authority came to power in Russia, Eastern Europe, China, Albania and elsewhere and made Marxism-Leninism the official ideology of the state. Because Marx taught that religion was an illusion that would pass away, these governments set out to hasten its end: they closed churches, banned Christian teaching of the young, and imprisoned or executed pastors, priests and ordinary believers. Many Christians kept the faith at the cost of their freedom or their lives, and churches today honour them as martyrs and confessors. Students reading Marx and Engels should know this history. The facts below are taken from the sources listed at the end.

      From Marx's writings to party doctrine

      In 1844 Marx wrote that religion "is the opium of the people" and that "the abolition of religion as the illusory happiness of the people is the demand for their real happiness." [1]

      In 1909 Lenin, who would lead the Bolshevik seizure of power in Russia in 1917, called this "dictum by Marx" "the corner-stone of the whole Marxist outlook on religion" and wrote that Marxism regards all churches and religious organisations "as instruments of bourgeois reaction." In the same article Lenin recalled that Engels had called an open declaration of war on religion by exiled French radicals in 1874 a piece of stupidity, likely to revive interest in religion rather than end it. [2]

      The Soviet Union

      The Library of Congress describes the Soviet Union as "the first state to have as an ideological objective the elimination of religion." The regime confiscated church property, ridiculed religion, harassed believers and taught atheism in the schools, although most organized religions were never formally outlawed. [3]

      During the famine of 1922 the government ordered the seizure of church valuables. In a secret letter to the Politburo dated March 19, 1922, after believers in the town of Shuia resisted, Lenin wrote: "The greater the number of representatives of the reactionary clergy and the reactionary bourgeoisie that we succeed in shooting on this occasion, the better." [4]

      The League of the Godless, founded in 1925 and renamed the League of the Militant Godless in 1929, campaigned for the closure of churches, the silencing of church bells and against religious holidays. It claimed 5.5 million members in the early 1930s, though the historian Daniel Peris notes that many were members only on paper and that church closures were chiefly the work of state power. [5]

      The Russian Orthodox Church, the largest, was the main target in the 1920s and 1930s. Nearly all of its clergy, and many believers, were shot or sent to labour camps; theological schools were closed and church publications banned. By 1939 only about 500 of more than 50,000 churches remained open. [3]

      According to Russian state records cited by church historians, 136,900 Orthodox clergy were arrested in 1937, of whom 85,300 were shot, and 28,300 were arrested in 1938, of whom 21,500 were shot. [6]

      Other churches suffered too. By 1926 the Roman Catholic Church had no bishops left in the Soviet Union, and by 1941 only two of the almost 1,200 Catholic churches that had existed in 1917 were still active. The Ukrainian Catholic Church was forcibly subordinated to the Russian Orthodox Church in 1946. Protestants were persecuted, attacks on Judaism were constant throughout the Soviet period, and Islam was suppressed by force until 1941. [3]

      Stalin allowed a revival of the Orthodox Church during the Second World War, and by 1957 about 22,000 churches were active. From 1959 Nikita Khrushchev forced the closure of about 12,000 of them, and by 1985 fewer than 7,000 remained active. [3]

      Albania

      Albania's Communist leader Enver Hoxha, whom the Library of Congress country study calls "a dogmatic Stalinist," nationalized most church property in 1945 and expelled all foreign Catholic priests, monks and nuns in 1946. Between 1945 and 1953 the number of Catholic churches fell from 253 to 100. Many clergy and believers were tried, tortured and executed. [7]

      By May 1967 religious bodies had been forced to give up all 2,169 churches, mosques, cloisters and shrines in the country; the literary monthly Nendori declared that Albania's youth had "created the first atheist nation in the world." More than 200 clergy of various faiths were imprisoned. The 1976 constitution banned religious activity and propaganda, and the 1977 penal code set prison terms of three to ten years for religious propaganda and for producing or keeping religious literature. In 1980 a Jesuit priest was sentenced to life for baptizing his nephew's newborn twins. [7]

      China

      The Chinese Communist Party is officially atheist, and Pew Research Center notes that its stance "aligns with the Marxist view that religion is a temporary historical phenomenon that will disappear as societies advance." After 1949 the government confiscated many churches, temples and mosques, deported foreign missionaries and set up patriotic associations to manage and monitor each of five recognized religions. [8]

      During the Cultural Revolution (1966–1976), "all religious activities were banned, and religious personnel were persecuted"; Red Guards attacked or destroyed many churches, temples and mosques, and believers practised in secret. After Mao's death the party allowed only "normal" religious activity under state control and continued to bar its members from religious belief. [8]

      For students and teachers

      The Library of Congress notes that Soviet policy toward each religion was shaped by the interests of the state, so that churches linked to foreign authorities, such as Catholics loyal to the Pope, were treated most harshly. Historians still debate how much of this persecution follows from Marx's own view of religion and how much from Lenin's one-party state and the choices of later rulers; students can weigh both as they read the Manifesto and Capital alongside the critics below. [3]

      Christians have long read such persecution in the light of Christ's words, "If they have persecuted me, they will also persecute you" (John 15:20), and of the ancient conviction that the blood of the martyrs is the seed of the church. In 2000 the Russian Orthodox Church canonized 1,765 named new martyrs and confessors of the Soviet era, a reminder that the faith outlasted the regimes that tried to abolish it. [6]

      Critics and responses

      Works in the library that answer Marx's ideas or describe their results:

      • Karl Marx and the Close of His System · Eugen von Böhm-Bawerk
        Böhm-Bawerk (1896) argues that the third volume of Capital contradicts the labour theory of value of the first.
      • Principles of Economics · Carl Menger
        Menger's subjective theory of value (1871) offers the main alternative to the labour theory of value.
      • Economic Calculation in the Socialist Commonwealth · Ludwig von Mises
        Mises argues (1920) that without market prices for the means of production a socialist economy cannot calculate rationally.
      • Socialism: An Economic and Sociological Analysis · Ludwig von Mises
        Mises's full-length critique (1922) of socialism's economics, ethics and view of history.
      • The Road to Serfdom · F. A. Hayek
        Hayek warns (1944) that central economic planning leads toward the loss of political freedom.
      • The Open Society and Its Enemies · Karl Popper
        Popper's second volume (1945) criticizes Marx's claim to have found laws of history.
      • The Law · Frédéric Bastiat
        Bastiat (1850) attacks the socialist schemes of his day as legal plunder that perverts the purpose of law.
      • Capitalism and Freedom · Milton Friedman
        Friedman (1962) argues that competitive capitalism is a necessary condition of political freedom.
      • The Origins of Totalitarianism · Hannah Arendt
        Arendt (1951) analyses the Nazi and Stalinist regimes as a new form of government built on ideology and terror.
      • Darkness at Noon · Arthur Koestler
        Koestler's novel (1940) portrays an old Bolshevik imprisoned and tried in the era of the Moscow show trials.
      • Animal Farm · George Orwell
        Orwell's fable (1945) allegorizes the betrayal of the Russian Revolution under Stalin.
      • Nineteen Eighty-Four · George Orwell
        Orwell's novel (1949) imagines a totalitarian state that controls truth, language and memory.
      • The Gulag Archipelago · Aleksandr Solzhenitsyn
        Solzhenitsyn's history (1973) of the Soviet labour-camp system, drawn from his own imprisonment and the testimony of other prisoners.
      • One Day in the Life of Ivan Denisovich · Aleksandr Solzhenitsyn
        Solzhenitsyn's novel (1962) of a single day in a Stalinist labour camp.
      • Rerum Novarum · Pope Leo XIII
        Leo XIII (1891) rejects the socialist abolition of private property while defending workers' rights to a just wage and to form associations.
      • Centesimus Annus · John Paul II
        John Paul II (1991), on the centenary of Rerum Novarum, reflects on the collapse of Communist regimes in 1989.

      Sources

      1. Karl Marx, A Contribution to the Critique of Hegel's Philosophy of Right, Introduction (1844). Marxists Internet Archive. Link
      2. V. I. Lenin, "The Attitude of the Workers' Party to Religion" (1909). Marxists Internet Archive. Link
      3. Revelations from the Russian Archives: Anti-religious Campaigns. Library of Congress. Link
      4. Revelations from the Russian Archives: Translation of letter from Lenin to Molotov and the Politburo, March 19, 1922. Library of Congress. Link
      5. Daniel Peris, "League of the Militant Godless," Encyclopedia of Russian History (2004). Encyclopedia.com. Link
      6. Mikus Solovejs, "Canonisation of New Martyrs and Confessors of the 20th Century in the Russian Orthodox Church," European Journal of Mental Health 8 (2013): 46–59. Semmelweis University. Link
      7. Albania: A Country Study, "Hoxha's Antireligious Campaign" (Library of Congress Federal Research Division, 1992). countrystudies.us. Link
      8. "Government policy toward religion in the People's Republic of China: a brief history" (August 30, 2023). Pew Research Center. Link