By E.E. Shelp
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Extra resources for Justice and Health Care (Philosophy and Medicine)
Sample text
15 By the time of writing Capital (1867) Marx no longer regards work as such as distinctively human. He acknowledges that animals also produce. However, he distinguishes between purely natural and specifically human forms work. He argues that the labour of animals is driven by immediate need and is purely ‘instinctive’. He distinguishes this from ‘labour in a form that stamps it as exclusively human’ as follows. A spider conducts operations that resemble those of a weaver, and a bee puts to shame many an architect in the construction of her cells.
Such production is his active species-life. Through it nature appear as his work and his reality. The object of labour is the objectification of the species-life of man: for man reproduces himself [Sich verdoppelt] not only intellectually, in his consciousness, but actively and actually, and he can therefore contemplate himself in a world he himself has created. (Marx, 1975e, 329; Marx and Engels, 1970a, 89) The story of the Fall In this way, work involves both the separation, the alienation, of self from nature, but also the drive to overcome this separation and make ourselves at home in the world.
Even a child’s first impulse involves this practical alteration of external things; a boy throws stones into the river and now marvels at the circles drawn in the water as an effect in which he gains an intuition of something that is his own doing. This need runs through the most diversiform phenomena up to that mode of self-production in external things which is present in the work of art. (Hegel, 1975, 31) According to Hegel these different forms of activity involve different degrees of freedom.
