![]() The extent of the power of money is the extent of my power. That which is for me through the medium of money – that for which I can pay (i.e., which money can buy) – that am I myself, the possessor of the money. To understand him, let us begin, first of all, by expounding the passage from Goethe. Shakespeare excellently depicts the real nature of money. Set them into confounding odds, that beasts Think, thy slave man rebels, and by thy virtue ||XLII| To every purpose! O thou touch of hearts! That lies on Dian’s lap! Thou visible God!Īnd makest them kiss! That speak’st with every tongue, Whose blush doth thaw the consecrated snow Thou ever young, fresh, loved and delicate wooer Of Hymen’s purest bed! thou valiant Mars! ‘Twixt natural son and sire! thou bright defiler “O thou sweet king-killer, and dear divorce Thou common whore of mankind, that put’st odds Would cast the gorge at, this embalms and spices She, whom the spital-house and ulcerous sores ![]() Make the hoar leprosy adored, place thievesĪnd give them title, knee and approbation Will knit and break religions, bless the accursed Pluck stout men’s pillows from below their heads: Will lug your priests and servants from your sides, Wrong right, base noble, old young, coward valiant. Thus much of this will make black white, foul fair, “Gold? Yellow, glittering, precious gold? But that which mediates my life for me, also mediates the existence of other people for me. Money is the procurer between man’s need and the object, between his life and his means of life. It is therefore regarded as an omnipotent being. The universality of its property is the omnipotence of its being. The meaning of private property – apart from its estrangement – is the existence of essential objects for man, both as objects of enjoyment and as objects of activity.īy possessing the property of buying everything, by possessing the property of appropriating all objects, money is thus the object of eminent possession. Only through developed industry – i.e., through the medium of private property – does the ontological essence of human passion come into being, in its totality as well as in its humanity the science of man is therefore itself a product of man’s own practical activity.ĥ. Insofar as man, and hence also his feeling, etc., is human, the affirmation of the object by another is likewise his own gratification.Ĥ. Wherever the sensuous affirmation is the direct annulment of the object in its independent form (as in eating, drinking, working up of the object, etc.), this is the affirmation of the object.ģ. In what manner the object exists for them, is the characteristic mode of their gratification.Ģ. They have by no means merely one mode of affirmation, but rather that the distinct character of their existence, of their life, is constituted by the distinct mode of their affirmation. If man’s feelings, passions, etc., are not merely anthropological phenomena in the (narrower) sense, but truly ontological affirmations of being (of nature), and if they are only really affirmed because their object exists for them as a sensual object, then it is clear that:ġ. Economic and Philosophic Manuscripts of 1844
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