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By Robert Albritton

A detailing of the results of Kozo Uno's political and monetary conception. attempts to provide an explanation for the humanistic power of Marxist thought.

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II A commodity must be exchanged because it has no use-value to its owner. Goods may sometimes be exchanged, as when a farmer with excess eggs exchanges them for another farmer's excess tomatoes. This sort of exchange between consumers each with an excess wanted by the other is a barter. Barters are occasional and sporadic deals between consumers and have nothing to do with the commodity, which is always and from the beginning produced for exchange. Commodities therefore cannot be bartered but must be exchanged for money, because it is only with the development of money that they can express their value, that is, their homogeneity or their commodityness.

Now it is accurate to say that the law of value and pure capitalism 'is an actual premise of the capitalist mode of production' in the sense that the self-containedness of the law of value indicates the world-historic possibility of capitalism as a hegemonic economic system. The problem is how this 'actual premise' relates to history. Marx uses the settlement laws in Britain as an example of a 'practical friction', 'causing more or less considerable local differences' in the functioning of the law of value.

II A commodity must be exchanged because it has no use-value to its owner. Goods may sometimes be exchanged, as when a farmer with excess eggs exchanges them for another farmer's excess tomatoes. This sort of exchange between consumers each with an excess wanted by the other is a barter. Barters are occasional and sporadic deals between consumers and have nothing to do with the commodity, which is always and from the beginning produced for exchange. Commodities therefore cannot be bartered but must be exchanged for money, because it is only with the development of money that they can express their value, that is, their homogeneity or their commodityness.

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