This paper contains an interesting definition by Marx of the division of labor 
as  'labor of severed body parts'. You could call it anatomic reductionism?

> 
> *"No Exchange without Likeness"*
> For Marx, commodity production depends both on the division of the
> laborer's body and on a kind of artful bodybuilding that I have argued
> resembles the kinds of photographic montage produced in the mid-nineteenth
> century. As Marx writes, commodities are "merely a number of parts fitted
> together" (Capital 474). The work of commodity fetishism is, to a large
> extent, the work of composing bodies and body parts into the seductive and
> smooth contours of attractive merchandise—the work of making a commodity
> body capable of casting "wooing glances" at consumers (204). The "body of
> the commodity" is a composition of two apparently heterogeneous groups of
> objects—natural materials and laboring bodies: "The physical bodies of
> commodities are combinations of two elements, the material provided by
> nature, and labour" (133). Marx defines this labor as an objectified form
> of the laborer's body, but in the form of severed body parts: a
> "productive expenditure of human brains, muscles, nerves, [and] hands"
> (134). While the performance of labor seems to divide the body of the
> worker into dis posable parts, the division of labor performs a primary
> dismemberment in preparation for this "productive expenditure" of body
> parts:
> [The division of labor] converts the worker into a crippled monstrosity by
> furthering his particular skill as in a forcing-house, through the
> suppression of a whole world of productive drives and inclinations... Not
> only is the specialized work distributed among the different individuals,
> but the individual himself is divided up, and transformed into the
> automatic motor of a detail operation .. . [It] is developed in
> manufacture, which mutilates the worker, turning him into a fragment of
> himself. (481-82) The division of labor makes men into "monsters" in order
> to collect them and their embodied labor more efficiently. It at once
> "cripples" a body by transform ing a whole body into a single part and
> multiplies the uses of an individual body by dividing it up into parts,
> each of which can be used for specialization. While the division of labor
> seems to mimic the operations of synecdoche, in which a whole body is
> reduced to a single and representative part (the worker as a "hand," for
> example), Marx stresses how the division of labor makes it impossible for
> a body so divided to be represented at all. Parts can only refer to parts,
> because "the individual himself is divided up." That is, the productive
> divisions of manufac ture seem to make the referential divisions of
> synecdoche impossible. But as fragments of individual laboring bodies are
> passed "from hand to hand" (Capital 455) in the process of production, they
> become inseparable and indistinguishable from the parts of the commodity
> being assembled: "[A] 11 these membra disjecta come together for the first
> time in the hand that binds them into one mechanical whole" (462).20
> Blurring the distinction between embodied commodities and commodified
> bodies—between components that look like body parts and body parts that
> look like components—Marx figures production as a form of artistic and
> mechanical labor, an artful composition of the "membra disjecta" of labor.
> Turning imperfect monsters into perfect products becomes the aesthetic
> labor of commodity fetishism. --pp.131,32
> 

On Sun, Sep 20, 2020 at 05:22 PM, Louis Proyect wrote:

> 
> On 9/20/20 11:11 AM, wideangle wrote:
> 
>> Photography is my thing.
>> 
>> https://www.jstor.org/stable/23128732
>> 
>> 
> 
>


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