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An ethical criticism of political economy?

R iprendendo major stress of his brother, and brilliant writers, Rosario Zanni, we are going with this post to address a crucial question: is possible to find middle-class in the Marxian critique of political economy an ethical foundation? Mail in other words, the question is: capitalism, the basic mechanism of exploitation of man by man, is in itself ethically reprehensible?

S ence will be more specific philosophical debate on the categories of morality and ethics, which necessarily refer to the duties insights, we want to start a discussion here that we hope heralding further advances in the process launched to revive an idea and a path of liberation. A path that can not, will not and should not be characterized by pathetic defenses of office as, in theory and in practice, determined from the point of view of historical subjectivity, the current state of disrepair and impasse, at least looking at the "little old world" of the militant left-wing politics in our country. In this sense, the previous post on the issues of ethics and ethical foundation of the path of human liberation lies in the reflection on the possibility to find, already in Marx, the opportunity to ethically criticize the exploitation of man by man a first practical approach.

I the Argentine philosopher and theologian Enrique Dussel's liberation deals with these issues for many years. In his Hacia a Marx Desconocido. A comentario de los Manuscripts of 61-63, published for the first time in 1988 and published in Italy under the title "An Unknown Marx" in 1999 by manifestolibri, he says, "In these Manuscripts we met for the first time, the name (not the concept) of 'variable capital'. For example, the component parts of primitive past work objectified in money was reproduced as V (variable capital), but increased as p (surplus). The money has paid the price of working capacity in its reproduction has 'given' by-zero value capital: work 'live' ( in its real externality) created value for new capital without being paid for his surplus labor. Such is the perversity (the evil ethics) the essence of capital. "

N she subjugation, assimilation, incorporation, aggregation of living labor by capital takes place before our eyes the crime and dazzles us with the power of deception. In the act that denies the capital at work live his outward appearance (as opposed to the capital itself), submits it and turns it into paid work, his ethical perversity unfolds fully. "A man more, free, conscious, autonomous, is transformed into a thing, an instrument, a mediation of the capital , Dussel said.

S and deepened this approach you will notice that you can build that ethical criticism to political economy for categories essential to the latter. It will be possible then, to put it still Dussel, "see continuity between the human person of the worker, work live, work ability, wages, capital gains such as theft of human life, the average profit as a certain distribution of this theft of life human cost pricing [...]. That Marx may measuring ethically, or human labor, all categories and the economic reality of capitalism, and, partanto can make a critical ethics of it (if 'ethics' means, and rightly so moral criticism of the established and dominant capital) ".