Remember the future! A rejoinder to Peter Hudis on “Capital in History”

Chris Cutrone

A rejoinder to Peter Hudis on “Capital in History”

Historical consciousness articulates the problem of what “ought” to be with what “is.” The question is how the necessities of emancipatory struggles in the present relate to those of the past. The tasks revealed by historical Marxism have not been superseded but only obscured and forgotten, at the expense of emancipatory social politics in the present.

Dunayevskaya and post-Trotskyism

The problem with Raya Dunayevskaya lies in the belief that there has been any real theoretical or practical political progress since the failure of the revolutions of 1917-19. This imagined progress is explicitly or implicitly assumed in all “Trotskyism” and post-Trotskyism.

Contrary to the prevailing views of post-Marxism, the high-water mark of progress in the movement for human freedom was in the practical politics and theoretical self-understanding of Lenin and Trotsky’s Bolsheviks in Russia and Rosa Luxemburg’s Spartacists in Germany. We have not progressed beyond the horizon of such political practice and its theory, but only regressed and fallen below this threshold. We urgently need to attain its spirit anew.

For the past half century, revolutionary “Left” politics, Marxist or otherwise, have remained stuck in the antinomies of “spontaneity” and “organization,” “participatory democracy” and “vanguardist” politics, etc. Meanwhile, the historical moment of 1917-19 and its protagonists in thought and action remain enigmas to us.

A repressed historical fact: neither Lenin nor Luxemburg was a “vanguardist” or a “spontaneist.” These and other phantasies —indeed, any apparent resolution to, and progress beyond, the genuine political problems of social emancipation beyond capital revealed in 1917-19— are pernicious illusions.

Dunayevskaya never properly registers the problem of regression. The most problematic assumption is that coming later means knowing better. But newly emergent forms of “resistance to capital” might be symptomatic of regression, and thereby not point beyond capitalist social relations any more — and perhaps far less — than proletarian socialism did in the early 20th Century. It is not a matter of such new forms of politics expressing advances in social-political consciousness, but rather the effects of the horizon of a Marxian anticapitalist politics slipping away.

Hudis’s conception of capital as the domination of living labor by abstract labor leads to his equating all forms of resistance to capital as forms of “living labor’s” protest against and purportedly immanent attempt to overcome capital.

Such an analysis finds “new” forms of anticapitalism in the social movements of the 1960s “New Left” (e.g. women’s and gay liberation, black power, anti-colonization). The ”New Left”, however, actually represented a turning away from the problem of capital.

Why? Because only through proletarian socialism does the problem of the “contradiction” of capital —the self-contradictory character of proletarian labor in both its “abstract” and “concrete” dimensions— come to light. For capital is not merely the abstract dimension dominating the concrete, “living” dimension. It is rather the ways the abstract and concrete dimensions are related through market or state forms. Capital is the mode of self-relation of the proletariat and its consequences as a social-historical totality. All forms of “resistance to capital” constitute its reproduction in an on-going way.

Proletarian socialism, on the other hand, is the movement that reveals the self-contradiction of capital most explicitly and intensely in its reproduction. Other symptomatic forms of coping with the capital dynamic do so only more obscurely. Only proletarian socialism, the most acute manifestation of the self-contradiction of capital, concretely points beyond it.

We need a proletarian socialist politics to manifest the problem of capital for us, so that we can begin to formulate a politics for getting beyond it.

The degree to which an approach such as Hudis’s attempts to be more open-minded about social struggles and their relation to the problem of capital, it actually conceals more than it reveals. Capital is a form of life, however “alienated,” and not just a form of domination “over” life. Hence, one cannot take the position of “life” against capital, of “living labor” against “abstract labor,” without naturalizing capital at another, deeper level.

Marx’s political vision: the “dictatorship of the proletariat”

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