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Subsumption
A n d ré s S a e n z d e S i c i l i a
INTRODUCTION
Subsumption counts amongst those concepts of philosophical provenance that
are taken up by Marx and recoded as critical social concepts. Originating as a
logical category, subsumption nonetheless describes for Marx something fundamental about both the basic structure and the developmental tendencies of capitalist societies. Subsumption is, in a sense, the crucial logical figure of capitalist
relations, insofar as these relations are founded on the systematically perpetuated
subordination of labour to capital. Without this subsumption there can be no
exploitation of surplus-value, and so no accumulation and expanded reproduction of capital. The concept of subsumption, however, has a somewhat ambiguous status within Marx’s thought. The term appears repeatedly from Marx’s early
to late writings, yet nowhere is it subject by Marx to a rigorous treatment, and so
no explicit ‘theory’ of subsumption is presented in his writings. What the reader
of Marx appears to be confronted with is little more than scattered fragments and
indications, allusions to a more substantial position that never appears, or that, in
Capital, is structurally repressed by the systematising impulse that governs the
movement of Marx’s discourse. The ambiguities and apparent ambivalence
expressed in Marx’s use of the term has been the cause of wide ranging debates
over the uses and misuses of the concept and its relevance for a critical engagement with contemporary reality, spanning assertions of its irrelevance (or even
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theoretical counterproductivity) to readings that elevate it as the primary concept
characterising the configuration of contemporary (or ‘late’) capitalism.
In this chapter, I consider three aspects of subsumption as a Marxist concept:
its philosophical pre-history, especially in the work of Kant and Hegel (an appreciation of which, I argue, is crucial to grasping the depth of its significance within
Marxist theory); Marx’s conceptualisation of subsumption (both at a ‘general’
level, in relation to his materialist methodology, and as capitalist subsumption,
in his critique of political economy); and, finally, key interpretations and debates
pertaining to subsumption within the Marxist tradition.
CONCEPTUAL BACKGROUND
Whether named as such or not, subsumption has been a figure of thought
employed since antiquity, describing both a relation and an act. In its classical
conception, subsumption denotes a hierarchical relation of classification in
which one element is designated as a particular, subordinate of a more general
category than encompasses it (e.g. ‘the human’ subsumed under the genus of
‘animal’). Equally, subsumption refers to the act of judgement that produces (or
at least describes) this relation, that of subsuming a particular under a universal
or, in a legal/medical context, the case under a rule. In this way, subsumption is
basic to the construction of any systematically ordered body of knowledge or
scientific discourse. Yet in modern philosophy, subsumption begins to take on a
new significance, referring not simply to the hierarchical arrangement of ideas,
or even things, but to the process by which objective entities come to be constituted as such. It is this shift from subsumption as logical organisation to subsumption as form-determination (or from recognition to production) that
prepares the way for Marx’s use of the term.
Kant
It was Immanuel Kant who first broke with the received understanding of subsumption as a purely logical or formal relation, by according it a central role in
his critical philosophy. For Kant, our experience of the external world is not a
direct sensible apprehension of things ‘in themselves’ (as naïve empiricism
would have it), neither is it the effect of a purely mental activity of construction
(as dogmatic rationalism asserts), but rather results from a cognitive ‘synthesis’
of sensible and conceptual elements. For experience of objects to be possible,
Kant argues, the ‘matter’ of sensation must be given a conceptually ordered
‘form’ by being subsumed under the ‘pure concepts of the understanding’ (Kant,
1998). The pure concepts supply rules for the organisation of experience, such
that what is grasped spontaneously and arbitrarily by the senses can be reorganised in a systematically ordered, stable and communicable form, enabling this
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‘matter’ to be known (rather than simply ‘felt’); that is, appropriated cognitively
by a rational consciousness.
Unlike the classical notion of subsumption, where specific concepts are categorised under more general concepts (a relation of concept to concept), this
cognitive synthesis involves the articulation of heterogeneous elements: discursive concepts and sensible intuitions. The radicality of Kant’s proposition was
that concepts (of a certain fundamental or ‘pure’ type) did not simply map relations between empirical objects, but actively intervened in the process of their
formation. The Kantian project of developing a ‘transcendental logic’ along
with the ‘transcendental synthesis’ that is its core, thus involved recoding cognitive relations and procedures that were previously understood to have validity
only in relation to thought objects, rendering them essential aspects of the process by which the form of empirical objects (the objects of concrete experience)
is determined.
Subsumption, from the time of Kant’s philosophy onwards, thus takes on the
character of an object-forming, rather than simply taxonomising act. It does not
only imply the ordering or relating of given objects but is a basic precondition
of their constitution as objects, a moment of their ‘production’. Importantly,
the productivity of subsumption within Kantian philosophy is not limited to the
objects of experience alone but also reciprocally enables the actualisation of
subjectivity, as the medium, or compositional totality within which the representation of each and every object is unified (a conscious continuum consisting in a
multiplicity of distinguished and related objects). In binding together the various
moments of sensation in a conceptually coherent manner, transcendental subjectivity also binds each moment to itself, as the totality within which all objects are
composed. This effects a reciprocal movement whereby the form-determination
of objects by consciousness also turns out to be the precise activity by which
consciousness actualises itself as self-consciousness, in the ‘transcendental
unity of apperception’. This reciprocity is crucial, because it signifies that the
existence of a totalising structure is not independent of or indifferent to those
entities that it determines and totalises, but rather both the total structure and
individual objects equally depend on the active processes of determination by
which they are related to one another (this will be important for Marx, insofar
as the production of a certain type of objectivity, e.g. commodities, reciprocally
actualises and sustains the existence of the compositional totality that necessitates this production: capitalism).
Hegel
Subsumption does not play a central role in Hegel’s philosophy and appears only
infrequently in his writings. Nevertheless, there is an important thread of continuity relating the core aspects of the Kantian discourse of subsumption with
Hegel’s thought, as well as the development of novel features of subsumption
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crucial for Marx’s adoption of the concept. The importance of Hegel’s treatment
of subsumption is twofold. Hegel recognised the centrality of subsumptive formdetermination to the constitution of objectivity whilst at the same time decoupling such acts of determination from their source in the ahistorical structure of
the individual ego on which Kant’s ‘transcendental logic’ was based. This enabled Hegel to formulate a dynamic and developmental account of the reciprocity
between discrete forms and the compositional totality that encompassed them.
Rather than reflexively reinforcing one another in a closed loop that would
always return to the same point of departure (the Kantian unity of apperception),
for Hegel the movement of determination and comprehension, or externalisation
and appropriation, traced what Marx described as ‘a spiral, an expanding curve,
not a simple circle’ (Marx, 1993: 266). On this account, acts of subsumption
form objects, which in turn transform the system or structure of determination
itself, compelling it in turn to generate new forms for new objects, thereby
unleashing a restless developmental dynamic.
The reflexive closure operative in Kantian philosophy is thus transformed
by Hegel into a processual account of development that passes through successive, interlinked stages, where each stage emerges as a result of the previous
stage. This implies a new conception of how acts of relational determination
(such as subsumption) interact with the structures of unity, or compositional
totalities, in which their basic elements are situated. The subsumption of the
particular under the universal is no longer an infinitely self-same act realised
within an unchanging totality, but rather takes on a fundamentally different
character depending on the stage of development of the totality, whilst at the
same time driving that development onwards. Therefore, whilst retaining its
Kantian characterisation as an object constituting process, Hegel relativises
and multiplies the nature of subsumptive form-determination, specifying its
nature and effects according to the stage or moment of development in which
it is operative. This opens the path to conceptualising subsumption as both a
social and historical process.
In the Phenomenology of Spirit, this processual concept of development
leads to the ‘sublation’ (Aufhebung) of the finite standpoint of an isolated
consciousness and the development of a social concept of subjectivity that
emerges with the transition from subject–object relations through subject–
subject, and then subject–substance relations in the various forms of ethical
life (Hegel, 1977). In the first place, Hegel’s exposition attempts to demonstrate that interpersonal relations are an implicit condition for the existence of
the individual self-consciousness that characterises the standpoint of Kant’s
philosophy. The subsumption of intuitions under concepts thus comes to be
associated with a partial form of knowledge belonging to a limited stage in
the developmental series, opening the path to further, diverse processes of
subsumption of an intersubjective nature (the subsumption of one subject
by another and the emergence of hierarchical relations, as in the section on
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‘lordship and bondage’). Subsequently, Hegel traces the development of
social relations into enduring objective structures, rather than contingent and
unstable relations between isolated individuals. Here, with the emergence of
what he terms ‘spirit’, subsumptive relations obtain between particular individuals and the universality of the social form they exist within and are constituted by (as opposed to simply the domination of one self-consciousness
by another). This is a vital precursor to Marx’s use of subsumption, as it lays
the foundation for an analysis of processes through which individuals are
subsumed under objective structures of sociality. Hegel’s intervention into
the discourse of subsumptive form-determination thus clearly takes him far
beyond the analysis of synthetic judgement acts proper to an individual consciousness and onto the theorisation of relational forms that determine the
identity and practical action of individuals in a collective context.
Hegel’s analysis of the development through successive configurations of an
all-encompassing social totality also establishes the basis for conceptualising
subsumption in historical terms, although how exactly to characterise the historical dimension of Hegel’s philosophy has been contested since its earliest reception. More important than any putative correspondence between the successive
‘shapes’ of spirit described by Hegel and real historical epochs or events is Hegel’s
commitment to the idea that different social and ethical orders give rise to different kinds of individuals, practices and institutions (as well as, by implication,
different forms of unfreedom and domination). Yet the controversial aspect of
this insight was the philosophy of history underpinning Hegel’s account, which
equated the development through successive social stages as the necessary progression towards ever more rational and ethically perfected orders, culminating
in an ‘absolute’ moment that both completed the developmental movement and
unified all the preceding stages (thus totallising the multiple configurations of
totality). On a certain reading of this view, history is driven by a rational necessity towards the realisation of universal freedom and unity between individuals,
nature and the divine that would effectively complete the historical process, given
that no ‘higher’ order could subsequently be realised. This gave rise not only to
the problem of how to identify and validate the historical moment at which such
a state of completion had or will have been attained but also of whether history
could indeed end in this way.
Despite its apparent abstractness, Hegel’s most sustained explicit engagement with the concept of subsumption, in his Science of Logic (1999), bears
directly on these problems. Here, Hegel criticises the logical form of subsumption as such (that is, independently of any concrete moment of subsumption)
as a limited and contradictory relation that cannot produce genuine unity
between the elements it relates. Hegel’s critique centres on the assertion that
subsumptive form-determination always involves a kind of imposition or violence, as a particular ‘content’ is determined by a ‘form’ that remains in some
sense abstract or indifferent to its specific qualities and so violates its singular
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identity. Insofar as it is constrained by the abstractness of the form, the content
cannot fully actualise or ‘be’ itself in its particularity and thus remains unfree.
It is the guiding motive of the Hegelian dialectic to overcome all such abstractness and indifference in the relation between form and content, or universal
and particular, in order to attain true freedom. The absolute and final unity that
is the horizon of Hegel’s system and the point of completion for the schema of
historical development it entails therefore demands an overcoming of the limitations of subsumptive relations.
In spite of all the shortcomings that Marx identified in Hegel’s thought, the
motif of overcoming the imposition of alien and dominating forms indifferent
to the qualitative singularity of the living content they shape figures as a powerful influence on his critique of capitalist societies. The logical and abstract
character of subsumption, as highlighted by Hegel, is a perfectly apt figure
for the oppressive character of capital, as an alienating and one-sided form of
social relatedness.
On the basis of a reading of the structural function played by subsumption
within the philosophy of Kant and Hegel, it becomes clear that the transformations it undergoes in their respective systems are crucial for the development of
Marx’s deployment of subsumption as a critical social concept. Far from simply
indicating a hierarchical relation, as in its classical sense, subsumption in this
tradition becomes inexorably bound to the problems of form-determination and
systemic development. With Kant, we see that all objectivity must be produced
(rather than simply apprehended) and that synthetic acts of form-determining
subsumption are central to this production. With Hegel, we see that the production of objectivity takes place according not to a fixed but rather a developing
‘historical’ totality whose transformations alter the nature and effects of that
production (and so too the nature and effects of the subsumptive relations operative within it). At the same time, Hegel recognises in subsumption an inherently
alienating or oppressive character, insisting that, by definition, subsumption
implies the unfreedom or constraint of whatever is subsumed. These interventions are significant for the development of Marx’s thought and the critical tradition it birthed in three principal senses: firstly, the ‘productivity’ of subsumption
informs the Marxist notion of labour and the labour process, as the ontological locus of object-formation with corresponding subject-forming effects; secondly, the abstract character of subsumptive relations informs the discourse of
alienation, reification, ideology and ‘real abstraction’ (Wendling, Chapter 28,
Rehmann, Chapter 31, and Lange, Chapter 32, this Handbook); thirdly, the situation of subsumption within a developing compositional totality that enables its
comprehension as a historical process (both in the sense of being determined by
historical conditions and determining of historical change). In establishing these
new problematics and giving rise to new conceptual resources, this philosophical
history of subsumption is an essential precondition for the invention of a Marxist
theory of subsumption.
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SUBSUMPTION IN MARX’S WRITINGS
Materialism and the Critique of Philosophy: Marx’s
Reaction to the Philosophical Discourse of Subsumption
In his early writings, Marx identifies the limitations of previous accounts of
subsumption, and of philosophy more generally, in the way they conceive of the
relation between thought and reality. For Marx, idealist philosophy subscribes to
an upside-down account of actuality in which the causal relation between thinking and being is inverted, such that ideas and the logical relations between ideas
have primacy over real individuals and material relations. Nowhere, for Marx, is
this inversion more evident than in Hegel’s philosophy and theory of modern
society, where ‘he simply holds fast to the one category and contents himself
with searching for something corresponding to it in actual existence’ (Marx,
1975: 109). Marx charges Hegel with providing ‘his logic with a political body;
he does not provide us with the logic of the body politic’ (1975: 109). Despite
its claim to begin from the most immediate and presuppositionless point of
departure, Hegel’s thought, simply by virtue of being philosophy, already presupposes the priority of conceptuality over material being.
Recognising this congenital dogmatism of the ideal, Marx turns philosophy’s
own methods – in particular Hegel’s dialectic – against itself, disarticulating the
practice of critique from the context and problematics in which it originates in
order to redeploy it in the service of a new project of materialist social criticism.
For Marx, critique of given social reality – with its constitutive relations, practices, forms and institutions – is synonymous with the construction of an adequate
systematic exposition of that reality: providing the ‘logic of the body politic’.
Such a ‘logic’ can only be the eventual (and continuously revised) result, rather
than the dogmatic starting point, of critical social research that aims to retrace
real existence in thought with a view to the transformation of that existence.
Grasping and criticising the logics of social and historical existence in this way
becomes the central objective of Marx’s project, driving him to invent a constellation of new categories and a singular theoretical methodology that defies traditional
(yet still enduring) disciplinary boundaries. This movement of invention engendered a radical reconsideration of the status of conceptual relations, both within
theoretical discourse as well as in the social reality it describes and seeks to undo. If
the concept of subsumption is taken over from philosophy by Marx, it is not in order
to subject it to critique in abstraction from any concrete social context in which
subsumptive relations obtain. It is, rather, because it adequately expresses a ‘determinate function’ within a historically specific configuration of human relations and
practices (modern, bourgeois society). From this materialist perspective, subsumption serves as the theoretical expression, or logical figure, of some real (i.e. material, practical) subordination of individuals or objects to a dominant social form or
function. The ‘categories’ under which individuals and objects are subsumed in
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Marx’s discourse are not therefore reducible to thought-determinations (although
they may still retain a conceptual dimension) but are more broadly conceived as
categories of historical being or social forms of existence that determine and are
constituted through the collective practice of social individuals.
Subsumption in Marx’s evolving critical vocabulary thus comes to imply subsumption under historical forms of existence, or more specifically, as Marx says in
the Grundrisse, ‘subsumption of … individuals under specific relations of production’ (1993: 96). Such specific relations of production, unified in various configurations as ‘modes of production’ (Haldon, Chapter 2, this Handbook), come to act as
the determining forms of action and identity under which individuals are subsumed
and thereby constituted in their historical peculiarity (the ‘universal’ under which
various ‘particulars’ are subsumed, in logical terms). If Hegel had already identified the inherently constraining and abstractive dimension of subsumption, where
the unfreedom of the individual is presupposed in its subsumption as such, Marx
appropriates and qualifies this contention by filling it with historical colour and
content. Rejecting all but the most basic transhistorical determinations of production and reproduction as a metabolic process (Marx, 1976: 290), Marx demands an
attentiveness to the specific ensembles of social relations and forms in which concrete subsumptive relations obtain. It follows that if indeed subsumptive relations
are concomitant with unfreedom, such unfreedom has to be grasped in its historical
particularity, in distinction from forms of unfreedom proper to other epochs (for
example, feudalism or ancient slave-owning societies).
Capitalist Subsumption
Having developed a general theorisation of social form-determination as subsumption under relations of production, Marx’s account of capitalist subsumption can be grasped as a historically specific configuration of this process of
form-determination. In the context of the critique of political economy – Marx’s
exposé of the system of bourgeois categories (itself the idealised expression of
bourgeois reality) – subsumption is used to describe the relation that obtains
between capital and labour, such that labour can be said to be subsumed under
capital insofar as it is form-determined as a particular instance of capital. This
‘subsumption of labour under capital’ has a dual significance, referring both to
the above-mentioned notion of determination, where labour is constituted as a
moment of capital both economically and materially, as well as simultaneously
designating the unfreedom which this form-determination implies, as the repression of alternative modes of representation and action for labour.
This use of subsumption in Marx’s writings is guided by the critical conception
of subsumption set out by Kant, indicating a problem concerning not simply the
hierarchical arrangement of preformed elements (as in the ‘classical’ concept of
subsumption) but the deeper problem of how particulars are formed or constituted in
accordance with the universal that subsumes them. For Marx, there is no natural or
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eternal relation of belonging between labour and capital; their articulation is instead
the effect of a particular conjunction of historical conditions and forces that determine productive activity as wage labour through the formation of a ‘working’ class
(that is, a class of individuals with no other means of survival other than the sale
of their labour capacity). This particularity is precisely what is at stake in Marx’s
discussion of capitalist subsumption: the historically specific mechanisms by which
labour is form-determined (as an exploitable commodity) and dominated by capital. Marx analyses several different forms of subsumption under capital (formal,
real, hybrid) each corresponding to a specific modality of command and coercion
employed to extract surplus-value from the production process. Not only are these
forms diverse, involving both social and material aspects, they also express capital’s
tendency progressively to deepen its control of production in order to remove all
barriers to exploitation and accumulation. Subsumption is thus key, not only in specifying the historical particularity of capitalist social relations but also in conceptualising the internal dynamism and developmental tendencies those relations exhibit.
For Marx, the subsumptive relation between capital and labour is mediated
through the unity of two processes: the valorisation process and the labour process. In this unity, ‘the labour process is as it were incorporated in [the valorisation process], subsumed under it’ (Marx and Engels, 1988: 67). At a general
level, the essence of the subsumption of labour lies in the ways in which capital
takes hold of the labour process and makes it also function as a valorisation process, an engine for the production of surplus-value. This happens, in its most
basic form, through the conjunction of two different acts.
Firstly, capital and labour take the form of commodities in the process of circulation: money wages and labour-power. The owner of labour-power and the owner of
wages meet on the market and exchange their goods, which are commensurated as
sums of value, that is, expressions of abstract human labour. In doing so, the owner
of wages, the capitalist, buys the right to command a certain amount of labour time.
The generalised commodification of labour-power, underpinned by the processes
of ‘so-called original accumulation’ which gives rise to a proletarian class, is the
first moment of labour’s ‘particularisation’ under capital. From the perspective of
circulation, Marx calls this a simple sale and purchase ‘like any other’, in the sense
that both parties are formally free, and enter willingly into the exchange (even
though this situation is conditioned for the proletarian by another sense of freedom:
that of the freedom from owning any property). Nonetheless, at the same time, this
quantitively ‘equal’ exchange is ‘coloured’ by its peculiar content:
With his money, the money owner has … bought disposition over labour capacity so that
he can use up, consume, this labour capacity as such, i.e. have it operate as actual labour,
in short, so that he can have the worker really work. (Marx and Engels, 1988: 64)
This actual using up of the labour-power commodity, Marx goes on to say, ‘is
a process qualitatively distinct from the exchange. It is an essentially different
category’ (1988: 54).
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Secondly, in the analysis of production, Marx demonstrates that with this
command over the labour process, the capitalist is able to compel the worker to
perform surplus labour, to produce an excess of value over and above what they
receive in the form of wages in order to reproduce themselves. In this way:
[a] relation of domination and subordination enters the relation of production itself; this
derives from capital’s ownership of the labour it has incorporated and from the nature of the
labour process itself. (Marx and Engels, 1994: 102)
These two moments – exchange and production, the formal and material aspects
of capitalist economic life – together determine the labour process as a valorisation process, and so establish the basis for capitalist subsumption; neither is sufficient without the other. The exchange relationship is necessary for labour to take
the form of value, to fall under the ownership and command of the capitalist and
thus become variable capital (that is, a formal instantiation of the universality of
capital). Equally, the process of production is necessary for the value-creating
capacity of labour to be exploited, so that the original capital generates a surplus
and has expanded. It is only in this way that labour has acted as a moment of
capital, subsumed under it.
Crucially, however, there is no inherent connection between these two processes; Marx says that ‘the labour process as such has nothing to do with the act
of purchasing the labour capacity on the part of the capitalist’ (Marx and Engels,
1988: 65–66) whilst ‘on the other hand, the concept of the commodity in and
for itself excludes labour as process’ (Marx and Engels, 1994: 71). Yet the two
movements presuppose one another and come to appear as linked ‘naturally’
in their capitalist articulation. Their relationship must be constantly renewed in
order to sustain the reciprocal movement between circulation and production that
is the basis for the accumulation of capital. It is therefore the unity of these two
acts – exchange and production – that constitutes the distinctive synthesis of
the capitalist social form or ‘mode of production’: the mode by which labour is
form-determined practically as ‘for capital’. In expressing the logic of this basic
conjunction (as the articulation of a particular concrete content with an abstract
social form of universality) it is ‘subsumption’ above all other concepts in Marx’s
work that describes most directly what the specificity of capitalist domination
consists in. In other words, it points to what is most essential in the capitalist
power relation so as to distinguish it, both in its end and means, from hitherto
existing forms of social domination.
Forms of Subsumption
Marx distinguishes between several forms of subsumption under capital, elaborating different modalities in which capital exercises its command over the
labour process. Yet Marx insists that these form-determinations and processes of
command function as transformations of existing configurations of production
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and cannot be comprehended in abstraction from the concrete historical conditions in which they emerge and develop. What is indicated by the distinction
between formal, real and hybrid subsumption are different mechanisms of transforming production on a capitalist basis, which in turn have transformative
repercussions throughout the whole of society.
Formal Subsumption
With the ‘formal subsumption’ of labour under capital, Marx explains that capitalists take over existing production processes without altering the ‘specific
technological character’ of the labour process in any way (Marx and Engels,
1988: 92). The means and methods of labour, as much as the final product,
remain identical to the form they took when production was carried out in its
pre-capitalist configuration. What does change is that now the worker works for
a wage, under the command and supervision of a capitalist, using materials provided by the capitalist, and leaves the production process without ownership of
any of the products they have toiled to realise. The worker’s labour has thus been
subsumed under capital, appropriated and exploited to generate surplus-value,
but only ‘formally’, that is, at the level of the economic relationship of exchange
between the worker and capitalist. The worker’s actual activity is carried out
exactly as it was before the capitalist commanded it and so is ‘materially’
untouched by the introduction of this new manner of exploitation. Insofar as
formal subsumption functions as a mechanism of domination, it is thus purely at
the level of the interpersonal power relationship by which the worker, dependant
on their wage to survive, is compelled to cede command over their productive
capacities to the capitalist who can profit from them. Given the purely formal
character of this domination, when capitalists seek to increase their exploitation
of formally subsumed labour (as they by definition must) the only means at their
disposal involve the imposition of a longer working day or an intensified rhythm
of labour, both of which run up against natural limits and social barriers.
Real Subsumption
Marx goes on to describe a deeper form of subsumption which builds upon the
economic mode of control operative with formal subsumption. The ‘real subsumption’ of labour under capital involves not only the formal command over the
worker enjoyed by the wage-owning capitalist, but also a further, material form
of command resulting from the fact that the capitalist also owns and configures
the means of production involved in the labour process. Dependant on these
means to realise the labour activity they sold to the capitalist, workers must adapt
to the means along with the methods of labour they technologically presuppose.
If the capitalist alters the technical configuration of the labour process, so too will
the worker’s labour be altered. The capitalist thus discovers another method
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through which to increase the exploitation of labour, because if the production
process can be made more efficient (that is, generate more use-values with an
equal or diminished amount of labour-power, producing ‘relative’ surplus-value),
or enable a greater power of coercion over the worker’s activity, then the capitalist stands to gain, even without having ‘formally’ forced the labourer to work
longer or harder. This is the ‘real subsumption’ of labour, which Marx’s considers
corresponds with the ‘properly capitalist mode of production’ (1975: 1019 ff.).
Marx subdivides real subsumption into three distinct moments: (1) co-operation, (2) division of labour and manufacture, and (3) machinery and large-scale
industry:
1 Co-operation is the simple re-organisation of production by capitalists to enable the ‘direct
collective labour’ of multiple workers. In effect, this merely means gathering workers in one
location without changing the nature of their working process, so the difference it introduces
with respect to formal subsumption (where workers may be employed by the same capitalist but
carry out their work in different locations) is ‘purely quantitative’. The capitalist gains here by a
concentration that enables the sharing of resources and co-ordination of individual powers, as
well as a heightened capacity for surveillance and supervision.
2 Division of labour and manufacture involves much greater interference by capitalists into the
labour process, which is broken down into discrete moments that then become the specialised
task of individual workers. The collective labour is ‘divided’ between these tasks; rather than one
worker assembling an entire commodity from start to finish, each worker repeatedly performs
a single moment of the overall process. Labour thus becomes increasingly specialised and perfected with respect to these ‘partial operations’, with each individual worker’s input representing
just a fragment of the final product. In terms of the experience of work, Marx argues that this
gives rise to monotony of labour, with the incessant repetition of minute tasks, and a dissociation
from the final product, which the worker may never see, understand or enjoy. Significant here
for the theorisation of subsumption as the mechanism of capitalist domination is that the labour
process is now designed and unified by the capitalist, not the worker, who, as a result, finds their
activity inserted into a process alien to them.
3 The tendency towards inverting the worker’s control over the labour process and placing it on
the side of the capitalist is consummated with large-scale industry based on the use of machinery. Here, it is not just the division and specialisation of tasks that guarantees the efficiency of
exploitation, but the development of machinery as the objective apparatus through which the
labour process is realised:
The increase of the productive force of labour and the greatest possible negation of necessary labour is the necessary tendency of capital, as we have seen. The transformation of the
means of labour into machinery is the realization of this tendency. (Marx, 1993: 693)
Unlike tools, machinery is not constrained by the limits of the individual human
body (or even multiple bodies acting in concert) and so enables a huge increase
in the productivity of the labour process. Large-scale industry turns the workshop into a factory, an ‘articulated system’ of processes and machines whose
‘regulating principle’ is an ever-perfected continuity of production, aiming to
minimise all interruptions to the labour process (Marx, 1993: 693). Rather than
cultivating specialist technical skill in the worker as manufacture does, industry
inculcates the labourer into a ‘specialisation in passivity’, reducing their activity
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to the simple operation of technically complex machinery overseeing its operation as ‘watchman and regulator’ rather than ‘chief actor’ (1993: 693). The activity of the workforce thus becomes ‘determined and regulated on all sides by the
movement of the machinery, and not the opposite’ (1993: 693). In this way, capitalist command comes to be objectively posited in the material composition of
the labour process, so that the worker confronts the necessity of their exploitation
not just in the personal authority of the capitalist employer or in the bureaucratic
organisation of tasks, but as a ‘technological fact’ built into the concrete reality
of the means of production.
Hybrid Subsumption
Alongside the discussions of formal and real subsumption Marx also mentions
the existence of various ‘hybrid forms’ (Zwitterformen) through which surplusvalue is ‘extorted’ by capitalists without the labour process being formally subsumed (Marx, 1976: 645; cf. also Banaji, 2011: 63; Das, 2012; Murray, 2004:
265; Skillman, 2012). Like formal and real subsumption, an economic relationship underpins such exploitation, but without the mediation of a direct wage and
without the ownership and control of the labour process by the capitalist (Marx,
1976: 645). Instead, either by monopolising the market for the purchase of the
producer’s goods, or through advances of money, materials or land needed for
production, the capitalist is effectively able to extract a surplus from the producer
without purchasing and commanding their labour-power. Jairus Banaji has thus
described the economic relationship implied by hybrid subsumption as effectively constituting a ‘concealed wage’ (Banaji 2011: 98). The capitalist here
functions formally as ‘middleman, as merchant’, (Marx and Engels, 1988: 270)
or alternatively, as a usurer, feeding ‘on [the producer] like a parasite’ (Marx,
1976: 645), though ultimately the result is the same as with other modes of subsumption: exploitation and accumulation (Marx and Engels, 1994: 118–119).
Hybrid subsumption presupposes that formally independent producers are
willing to enter into exploitative relationships, even in the absence of ‘political
restraints’ obliging them to do so, in order to gain access to the money or means
of production needed to secure their means of subsistence. The existence of such
‘hybrid forms’ must therefore be associated with, on the one hand, processes of
‘accumulation by dispossession’ (Harvey 2003) and the concentration of wealth
and means of production by a capitalist class alongside, and on the other, the
propagation of money-mediated market relations.
Marx refers to hybrid subsumption in two primary senses (although a vast
diversity of concrete scenarios, both historical and contemporary, is covered by
the concept). Hybrid forms can be ‘transitional’ (Übergangsformen), serving as
the basis for the historical emergence of formal subsumption at the dawn of capitalist production. But they also endure or emerge anew as ‘accompanying forms’
(Nebenformen) alongside properly capitalist production relations based on formal
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or real subsumption. In this sense, hybrid forms are not restricted to residual or
anachronistic forms of exploitation, but rather constitute a permanently present
strategy of exclusion and outsourcing which capitalists can employ as a strategic
response to both competitive pressures and the resistance of workers (Das, 2012).
HISTORICAL RECEPTION AND DEBATES
Periodisation and ‘Total’ Subsumption
Within the Marxist canon, the concept of subsumption remains a relatively
undertheorised term, having received far less scholarly and political engagement
than concepts such as alienation, exploitation, reification or abstraction. This
neglect derives at least in part from its limited textual presence in Marx’s writings and an apparent ambivalence on Marx’s behalf with regard to its theoretical
status (Murray, 2009: 173; Saenz de Sicilia, forthcoming; Skillman, 2013). The
most sustained accounts of capitalist subsumption are developed by Marx in
early drafts of his critique of political economy – The Results of the Immediate
Production Process and the 1861–63 Manuscripts – yet the term ‘subsumption’
was almost entirely omitted from the published volumes of Capital, with the
earlier drafts in question becoming available relatively late on in the formation
of both the ‘orthodox’ and ‘critical’ Marxist traditions. Nonetheless, amongst the
various attempts to revitalise and reinvent the critique of capitalist society in the
wake of the failures of historical communisms of various stripes, a number of
significant contributions invoke subsumption as a central critical category. In
particular, the writings of Theodor W. Adorno, Jacques Camatte and Antonio
Negri all draw on subsumption as a category with which to theorise the developmental dynamics of capitalist power. Despite their emergence against the backdrop of diverse political and cultural contexts, common to these approaches is an
understanding of subsumption as a category concerned primarily with the historical transformation of capitalist relations, either through the periodisation of
distinct phases of capitalism mapped to the formal/real subsumption distinction
and corresponding to differing modes of exploitation and resistance (as with
Negri), or in the progressive extension and expansion of capitalist relations such
that they begin to encompass all hitherto non-commodified realms of life such as
culture and leisure (what Adorno and Horkheimer identified as ‘the development
toward total integration’ 2002: xii).
The work of Adorno established the first serious attempt, after Marx, to deploy
the concept of subsumption in the tradition of Marxian social criticism. However,
rather than building upon Marx’s analysis of different forms of subsumption,
Adorno’s use of the category is more directly grounded in its prior philosophical conceptualisations and critique, particularly Kantian epistemology and its
Hegelian metacritique.
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In the first place, this philosophical legacy provided Adorno with a model for
the fate of social individuals in modern societies, based on the formative schematising processes specified by German idealism in which the particular is adequated to the universal in a manner that abstracts away any excessive individuality
(Adorno and Horkheimer, 2002: 65). This template of ‘identifying judgement’ is
manifested concretely for Adorno in the reduction of ‘the overwhelming mass
of the population … to mere objects of administration’ (2002: 30) which forms
them as passive and powerless (‘nullified’) individuals via, in the most extreme
case, the ‘complete abstraction of subsumed human beings under arbitrary concepts’ to which they are made to fit (Adorno, 1973: 236). As Adorno’s correspondent Alfred Sohn-Rethel emphasised, the connection with subsumption here is
not mere analogy given the practical (rather than merely theoretical) character of
the abstraction involved in commodity exchange (Sohn-Rethel, 1978). In relating
commodities quantitatively on the basis of their exchange-value whilst bracketing the qualitative heterogeneity of their specific properties, individuals do not
just think abstractly but ‘actualize a real conceptual operation socially’ (Adorno,
2018: 155), concretising subsumption under the forms of capitalist value as a
‘real abstraction’ (Lange, Chapter 32, this Handbook) – with real effects at the
level of the social form-determination of both objects and subjects.
In the second place, for Adorno, this procedure of social schematisation demonstrates a developmental tendency towards extensive and intensive absolutisation. Advancing along the twin vectors of ‘industrialisation’ in production and
‘mass culture’ in consumption, the dynamic of subsumption under exchangevalue displays a movement towards the ‘total administration’ of social subjects.
Individuals in capitalism find themselves dominated both in work and leisure,
subject to a form of control that not only regulates their outward action and relation to others but comes to ‘preform’ their innermost identity, desires and personality in a manner that dissolves any real autonomy (Adorno and Horkheimer,
2002: 30). However, Adorno is conspicuously vague about the precise mechanisms by which this tendential colonisation of the inner and outer lifeworld is
driven, and it is here that the limits of his account are evident. By giving primacy
to commodity relations and the exchange abstraction in his account of the functioning of capitalist power, Adorno elides the key mechanism identified in Marx’s
critique of political economy through which capital progressively transforms the
world in its own image whilst deepening its domination of human societies: the
real subsumption of the labour process, enacted by virtue of capitalist control
over production. Constrained by his ‘circulationist’ standpoint (grounding the
exchange abstraction in the metanarrative of ‘enlightenment’ and instrumental reason rather than a theory of accumulation), Adorno can only allude to the
processes of material domination that flow with apparent automaticity from the
commodification of labour and capitalist ownership of the production process.
Adorno’s critique of capitalist society thus remains ‘formal’, unable to extend
its analytic framework in a manner that would also encompass the concrete
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dynamics of control, coercion and technical transformation that are crucial to the
‘expanded reproduction’ of capitalist social relations. The effect of this formalism is that, ironically, for all Adorno’s Kantianism, he fails to incorporate the key
innovation introduced by Kant into the thought of subsumption: the problem of
the specific mechanisms of form-determination that must be operative if universal and particular are to attain, and maintain, identity. The residual idealism of
this epistemologically inflected approach leads Adorno to a reductive and onesided theory of capitalist subsumption that can offer no substantial account of
how and why capitalist power advances as it does.
By contrast, the writings of Antonio Negri developed from the 1980s onwards
draw directly on Marx’s concept of subsumption in order to map and differentiate
distinct material configurations of capital’s command over labour, extending and
intensifying the implications of the transition from formal to real subsumption in
the context of a historical periodisation of capitalism. Whilst Negri’s approach
(along with the tradition of operaismo from which it stems) departs from a
Marxian analysis of production, exploitation and resistance, much like Adorno
he identifies a progressive historical deepening of this relation of command that
comes to exceed the boundaries of the traditional sites of production, eventually
encompassing and internalising every sphere of human activity within the matrix
of capitalist power. Transposing Marx’s analysis of subsumption from the individual labour process to the social whole, Negri refers to this historical completion as the ‘real and total subsumption of labour’ and ‘world society’ under capital
(Negri, 1991: 121, 1988: 95). For Negri this totalisation of subsumption marks
the point at which capitalist socialisation ceases to be mediated by commodification and value-relations and there is no longer any ‘outside’ to capitalist authority
because ‘the mechanism of the production and reproduction of labour power is
wholly internal to capital’ (Negri, 1988: 126). Instead of capitalist power being
regulated by the law of value as it is for Marx, once there is no external domain
left from which to extract the differential determination of measure (and with it
the possibility of a ‘surplus-value’) that power metamorphoses into a generalised
logic of pure command akin to the military-style discipline of the factory regime.
To whatever extent capitalist social relations may continue to take the appearance of economic relations, the dynamic of subsumption transforms their essence
towards a purely political logic of antagonism: ‘society is configured in a disciplinary way through the development of the capitalist system’ (Negri, 2003: 105).
In Negri’s theorisation, total capitalist subsumption is ‘the situation in which
we have found ourselves since the middle of the twentieth century’ (2003: 105),
rendering Marx’s account of commodification (and its corresponding valuetheoretical analysis of exploitation and fetishism) an anachronistic framework
that no longer has traction on social life and its conflicts. In place, Negri constructs an ontological framework in which the creative plenitude of labour is
directly subsumed under a capitalist command which absorbs and appropriates its
capacities without the mediation of competitive measure. Yet Negri’s theoretical
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dissolution of value as the regulating principle of capitalist power gives rise to
a series of theoretical contradictions and aporias (Noys, 2010; Toscano, 2009).
Most importantly, Negri’s absolutisation of subsumption effectively suspends
the conflictual character of the subsumptive relation itself, for once subsumption has been achieved there is no longer any tension between the universal and
particular – that is, between capital and labour – as they are bound together by an
analytically perfect identity. If conflict is thus to appear within Negri’s account of
subsumption, it can only be in the transmuted form of the immanent ontological
opposition of ‘full’ and ‘empty’ time, represented respectively by the creativity
of labour and the abstract totalisation of capital. Here, however, a robust account
of the concrete mechanisms of subsumption and the social forms taken by the
antagonism between capital and labour is lacking, leading Negri, like Adorno, to
a one-sided development of Marx’s initial theorisation of the concept.
The coherence of a Marxist theory of subsumption depends on the integration
of the formal dimension of exchange and commodification with the material configuration of production and the tendential transformations of the labour process.
Without both of these aspects, capitalist domination cannot be comprehended in
the historical specificity of its operation and developmental dynamics. Whereas
Adorno tends to treat subsumption as if it were an automatic effect of exchange
relations (an epistemological conception concerned primarily with formal determination), Negri inverts this and understands subsumption only through the material logic of capitalist control over generalised productive activity (an ontologised
conception of subsumption grounded in the idea of an original vital and creative
plenitude possessed by labour which capital ‘confiscates’). Neither approach,
however, thinks the two sides of capitalist domination as equally essential to its
functioning: the distinctive synthesis underpinning capitalist power.
Subsumption and the Critique of Political Economy
If the exaggerations and distortions of these ‘periodising’ approaches run into
theoretical and empirical problems that ultimately render them untenable, they
nonetheless open up important questions regarding the basic structure and development of capitalist societies: is the dynamic of subsumption driven by the
‘economic’ logic of accumulation or by the ‘political’ logic of class antagonism?
Or some combination of the two (in which case, how is their combination to be
conceptualised)? Is the transition from formal to real subsumption an automatic,
or even necessary, implication of capitalist control of production or just one of
its possible modalities? How do processes of subsumption in different areas of
the economy and regions of the planet interact and affect one another? Is it
coherent or plausible to speak of a ‘total’ subsumption of society and the individuals composing it?
Some aspects of these questions were addressed directly by the so-called
‘labour process’ debates of the 1970–80s (Braverman, 1974; Buraway, 1978;
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Gorz, 1976; Thompson, 2010). The common thread linking this variegated
literature was the combination of a general theorisation of capitalist production
and its immanent laws together with an attempt to grasp the shifting composition
of capitalist production through a focus on strategies of capitalist control within
the labour process. Importantly, significant early contributions to these debates,
such as from the Brighton Labour Process Group, rejected any simple correspondence or transposition of the dynamics of subsumption between the level of
the individual labour process and the configuration of the social whole, insisting
that ‘the relation between capital and labour, at a general social level, cannot be
derived from, or reduced to, the capital-labour relation within production’, whilst
‘the actual structure of the [labour] process is not historically determined by the
abstract logic of capital accumulation, since capitalist production relations can
only be reproduced as a totality of social relations’ (Brighton Labour Process
Group, 1977: 23–24). This signalled the urgency of developing a research programme that would interrogate the evolving articulation of production and reproduction (understood as the totality of the social process and therefore the wider
material context within which the specific struggles over subsumption in production play out). Posing the problem of the economic and political dimensions of
capitalist power in other terms, these authors also examined whether the driving
force of transformations in the labour process were grounded primarily in the
competitive pressure to increase the efficiency of production or in the drive to
consolidate control over labour (cf. Gorz, 1976). Recent contributions such as
from Das (2012; see also Skillman, 2012) have continued this orientation through
empirically informed analysis of patterns of transformation in contemporary capitalism’s labour processes.
Sharing some of these concerns, albeit at a higher level of theoretical abstraction, strands of Marxological scholarship referred to variously as ‘capital-logic’,
‘value-form theory’ and ‘systematic dialectics’ have sought to make important
clarifications regarding the relationship between Marx’s account of subsumption
and the framework of his critique of political economy. Building on Hegelianinspired reconstructions of Capital which seek to consolidate the systematic
coherence of its central categories, the work of Chris Arthur and Patrick Murray
links the dynamic of subsumption to a dialectical exposition of the value-forms,
the critique of fetishistic appearances and the distinction between absolute and
relative surplus-value production. Emphasising the inner logical necessity (of
accumulation) driving capitalist production and reproduction, Arthur’s account
depicts capital as a ‘self-moving system of abstract forms’ that ‘must’ shape the
material content it subsumes in accordance with this goal (Arthur, 2009: 155).
Yet the focus on the systematic completeness of capital here tends towards an
objectivism that reduces the antagonistic characteristic of capitalist class relations to a theoretical afterthought (in contrast to Negri, for whom struggle is
primary at the expense of structural mediations, see Saenz de Sicilia, forthcoming). Subsumption is thus treated as a category located internally to the
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quasi-autonomous ‘systematic dialectic’ of capital rather than a category articulating capital with its external foundations: nature and labour. Instead of subsumption naming the relation in which social conflicts over the exploitation of
labour are concentrated, in these capital-centric accounts it becomes one further
moment in the consolidation of capital’s systematic dominance. Whichever way
the political stakes of capitalist subsumption are balanced within the ambit of
these approaches, an exclusive focus on developing a ‘pure’ logic of capitalist
accumulation elides the question of capitalism as real history and the central role
played by subsumption (and its concomitant conflicts) in determining the trajectory of that history.
Finally, a significant and innovative set of engagements with Marx’s account
of subsumption emerged within Latin American Marxism from the 1970s
onwards. Developing a critical rereading of Marx in parallel with (and to some
degree influenced by) their European contemporaries, authors such as Bolívar
Echeverría, Armando Bartra and Enrique Dussel highlighted important neglected
concepts and ‘esoteric’ structural aspects of Marx’s discourse in order to address
the shortcomings of both orthodox Marxism and mainstream bourgeois social
theory (in its incipient ‘postmodern’ inflection as much as in its traditional empiricist variants). Of these, Echeverría’s contributions are without doubt the most
profound, in many respects surpassing any other attempt to situate a theory of
subsumption coherently and systematically within the context of Marx’s critique
of capitalist society (Saenz de Sicilia, 2018; Saenz de Sicilia and Brito Rojas,
2018). Working closely with Marx’s newly available drafts and notebooks whilst
responding inventively to the lacunae in Marx’s project (for example, around
the concept of use-value, cf. Echeverría, 2014), Echeverría made the case that
subsumption, along with the analysis of value, fetishism and social reproduction,
should be situated at the centre of Marx’s thought:
The concept of subsumption has a special importance with respect to the core of Marx’s
critical discourse – that is to say, the theory of the contradiction between the socio-natural
process of production/consumption and the socio-capitalist process of the valorization of
value. It is the most advanced attempt made by Marx to show in general theoretical terms
the way in which those two contradictory processes are articulated. (Echeverría, 1983: 2)
For Echeverría, the contradictory character of capitalist society – expressed from
the most basic levels of value/use-value and abstract/concrete labour right through
to the complexity of expanded capitalist reproduction/social reproduction – was
in each instance articulated as a relation of subsumption, of use-value under value,
concrete under abstract labour, and so on. Subsumption did not therefore figure
as a discrete moment in Marx’s conceptual construction, but rather traversed the
entirety of his exposition in Capital with increasing concreteness. Echeverría’s
insights went on to be consolidated and extended systematically by Jorge Veraza
(2008) in relation to the implications of real subsumption for transformations
in the sphere of consumption, where the capitalist development of science
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and technology leads to an inversion of means of production into means of
destruction; that is, from means of securing the reproduction of human life to the
means of its negation.
Enrique Dussel also places subsumption at the centre of his reinterpretation
of Marx’s critique of political economy (1985, 1990, 2001). Drawing on the
background of subsumption in German idealism (though focused on Schelling
rather than Kant and Hegel) along with Marxist liberation theology, Dussel’s
argument takes Marx’s critique to rest on a dialectic of exteriority and totality in
which living labour originally stands outside of the closed totality of capital but
is then incorporated within it through its subsumption under value. Capital thus
makes labour a moment of its own development, neutralising its independence
and ‘negating its exteriority’. For Dussel this transition, effected by the exchange
of labour for a wage, is the key moment in which the being of capital, its social
reality, is grounded. In this way he develops a broadly ontological framework
for conceptualising subsumption (with some affinities to Negri) which draws on
Marx’s description in the Grundrisse of labour as a pure denuded subjectivity, as
absolute poverty, or ‘non-being’ in contrast to the being of capital (Marx, 1993:
454). Dussel emphasises this negativity, or nothingness, of living labour, which
is reduced to a pure potential until it is subsumed and actualised in production,
serving as capital’s mediation with itself. The subsumptive moment is therefore
central to Dussel’s entire conception of how capital forms a closed ontological
totality (somewhat akin to Arthur’s ‘systematic dialectic’) as well as to his insistence on the excessive character and resistant capacity of labour, which despite
figuring (from the standpoint of that totality) as a non-being, can never fully or
finally be internalised (given that it is the true, but denied, ontological foundation of capital). Much like Negri, the politics of this argument is mapped onto a
Manichean ontological schema with the result that, rather than being able to give
an account of capital’s other, that which is subsumed, in concrete terms – say, in
an account of the current composition of a global working class and the labour
processes that function as the site of exploitation – Dussel constructs his critical
discourse from the intangible standpoint of a theological negativity, a source that
by definition cannot appear positively within his discourse, rather than a force
grasped as already present, actively resistant and practically embedded in the
material totality of social life.
CONCLUSION
Following its ‘critical’ reframing in German idealist philosophy, the category of
subsumption acquires a distinctive theoretical status. It simultaneously designates the specificity of a relation (of analytic identity between particular and
universal) whilst demanding an account of how that relation is produced and
evolves (through processes of form-determination), transforming its own conditions of possibility as a result. This reframing establishes both the productivity
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and difficulty of subsumption for Marxist theory. Subsumption both captures the
uniquely conceptual and ‘actually abstract’ quality of capitalist domination
whilst also (in its multiple modalities) designating the diverse social and material
processes through which the control and exploitation of labour as well as the
reshaping of production occurs. Yet Marx’s general schema of formal, real and
hybrid subsumption only enumerates the most basic contours of the concrete
processes of capitalist form-determination. The true effectivity of a theory of
subsumption lies in its capacity to provide a framework for further research, both
of a more focused and empirically informed nature (grasping the particularities
of how the subsumption of labour and nature is configured in diverse scenarios)
as well as of a synthetic, generalising nature (tracing the global articulations
between production and reproduction). Pursuing these two trajectories of analysis enables Marxist theory to continually reactivate itself in response to the present, binding a basic account of accumulation (with its concomitant notions of
class, value, fetishism, ideology, etc.) to the novel social forms expressive of
capitalism’s capacity to adapt and evolve. Yet across all these levels of enquiry
subsumption remains the crucial category of mediation and antagonism, marking
the point of articulation and conflict between the abstract system of capitalist
forms and the material foundations which it forms and appropriates. The tendency towards absolutisation, ontologisation or historicisation of subsumption
weakens this effectivity by idealistically sundering the basic schema of subordination under capital from the real conditions and struggles in which it has its
actuality (and potential overcoming). Subsumption cannot provide an answer or
resolution to the problems of Marxist theory, only a framework for addressing
those problems in a responsive and non-dogmatic manner.
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