Sunday, September 07, 2025

 

Source: Rosa Luxemburg Stiftung

Between 2015 and 2016, around 2 million people managed to open up Europe’s borders, entering the continent and moving collectively and autonomously across European territory. During that period, people were able to avoid the high costs and risks arising from the illegalization of their movement. Yet that brief window of free movement soon closed, as countries across Europe fortified their borders.

Since then, European governments have built migration control policies to restrict freedom of movement, based, as we will see below, on different forms of violence and criminalization. European migration policies have led to the death and disappearance of thousands of people, while having an enormous impact on the lives of all those who survive them, as well as on their communities. At the same time, the dehumanization of migrants, as well as the instrumentalization of the migration issue, has fuelled right-wing, anti-migration parties that continue to advance and gain political ground across the continent.

Ten years after the so-called “summer of migration”, we look back in order to better understand how the EU’s strategies to prevent freedom of movement have evolved. We focus primarily on the criminalization of “facilitation of unauthorized migration” as an instrument of the European border regime, and propose its decriminalization as an essential step towards a society that respects the fundamental rights of all. 

Raising the Walls

Border security cannot exist if there are no casualties — and, to be clear, if there are no deaths.
—Athanasios Plevris, Greek Minister for Migration and Asylum, June 2025

In March 2016, the EU signed an agreement with Turkey to block transit across this section of the EU’s external border. The deal led to the construction of a detention system on a number of Greek islands, resulting in the creation of huge open-air prisons and veritable torture chambers such as the Moria refugee camp. In 2017, another agreement was signed between Italy and Libya, which involved funding for the financing and establishment of the so-called “Libyan Coast Guard” and detention centres in Libya, known for their particularly inhumane conditions.

The EU has since signed similar agreements with Tunisia, Morocco, and Niger, among others. These deals have several features in common. They all include European funding for equipment and technology that enables interception, detention, and pullbacks — a process by which authorities intercept and return to their territory those who try to leave it. They all enable deportations to non-EU countries where people’s lives and safety are at risk, along with designating non-EU countries as “safe” for asylum seekers in order to block future asylum claims within the EU.

The way in which the EU has hindered freedom of movement is founded on violating fundamental rights, including the right to life.

As these deals have been rolled out, systematic pushbacks — when authorities forcibly expel those who crossed the border to the country they just left — by European police forces have been consistently documented. Since 2020, Greek border guards have systematically and violently expelled migrants across the Evros River into Turkey or abandoned them at sea on inflatable rafts. Although this practice is not new, what was once a sporadic occurrence has become the norm. Along the so-called Balkan route, one of the heaviest-travelled migration routes in 2015, people on the move face beatings, theft, and unlawful expulsions at the borders of Croatia, Serbia, and Bosnia. In Spain, pushbacks on the enclaves of Ceuta and Melilla have included the use of razor wire, rubber bullets, and collective expulsions without due process.

At sea, European coast guards have grown increasingly reluctant to deploy rescue operations, while countries like Malta systematically ignore distress calls. In fact, it has been proven that both the European Border and Coast Guard Agency, Frontex, and national authorities share information about vessels to coordinate pullbacks with the so-called Libyan Coast Guard. Meanwhile, both Italy’s distant ports policy, which forces rescue ships to travel for days to disembark survivors, along with the recurring detentions of civilian rescue vessels hamper efforts by organized civil society and further endanger people in distress at sea.

At this point, the mountain of evidence is undeniable: the way in which the EU has hindered freedom of movement is founded on violating fundamental rights, including the right to life. Indeed, no less than the Greek Minister for Migration and Asylum Athanasios Plevris openly admits: Europe has established institutional border violence as a central pillar of its so-called migration policies in the decade since 2015.

Criminalizing Freedom of Movement

as the person responsible for the steering of the boat, who undertook the sea journey with full knowledge of the shortage of food and water, the overcrowding of passengers, and the structural deficiencies of the boat to undertake a long journey on the open sea, the detainee has created a situation of serious risk to the life, health, and physical integrity of the passengers, to the extent that, due to the poor conditions of the vessel and the circumstances of such a risky journey, XXX people died during the journey, and another XXX passengers had to be hospitalised upon arrival at the port.


—Excerpt from the indictment of a person accused of facilitating “unauthorized migration”, Canary Islands, Spain (anonymized to protect the accused)

Along with the aforementioned policies, the criminalization of what European states term the “facilitation of unauthorized migration” is a further pillar of Europe’s border regime. Under the Facilitators Package passed in 2002, EU legislation defines “intentionally assisting with entry or transit on European territory without authorisation” as a crime. This vague definition allows European states to exploit legal ambiguity and apply their own interpretations at the national level.

Unlike the UN Smuggling Protocol or the Geneva Convention, the Facilitators Package does not consider material or financial benefits for their actions necessary in order to be considered a crime, nor does it safeguard people on the move, their families, or those providing political or humanitarian support against prosecution. Quite the contrary: these laws, which supposedly are designed to combat so-called “smugglers”, have primarily led to the mass incarceration of people on the move themselves, as well as the prosecution of activists and organizations that defend their rights at the borders. 

Although criminalized activists and organizations tend to receive the most media attention, those most affected by facilitation laws are undoubtedly migrants themselves. Individuals are routinely accused of being at the helm or steering a vehicle, holding a compass or GPS, making an emergency call, or even distributing water or food during migratory journeys. Thousands have subsequently been charged and convicted of the crime of “facilitating unauthorized migration” or what is often referred to as “smuggling”. According to the European Multidisciplinary Platform Against Criminal Threats (EMPACT), between 2018 and 2021, almost 10,000 people were arrested as suspected “smugglers” in the EU. In Italy, the From Sea to Prison project estimates that around 106 people were arrested as “facilitators of irregular migration” in 2024 alone, most of them after disembarking from search and rescue vessels. In the same year, 224 people were arrested in Greece and 236 in Spain, including 100 in the Canary Islands.

The accusations often also include “manslaughter” or “causing injury” to passengers, which further increases the prison sentence. In this way, as the indictment cited above shows, prosecutors seek to hold the survivors responsible for the conditions under which they cross the border, as well as for the fatal consequences.

As if the vague definition and questionable legality of the “facilitation” offence were not enough, systematic violations of the right to due process have been reported during both investigations and trials undermining the legality of the proceedings themselves. Research on Greece, Italy, and Spain in particular reveals common patterns in the criminalization of people on the move at the EU’s external borders: concrete evidence is often scarce or entirely absent, witnesses are known to testify under coercion if they appear at oral hearings at all, and are often state employees or Frontex personnel, raising serious concerns around conflict of interest. Defendants and witnesses are frequently denied access to proper legal counsel and adequate translation or interpretation. Prolonged pre-trial detention is routinely imposed, damaging the psychological wellbeing of defendants and further weakening their ability to mount an effective defence.

These laws allow survivors to be blamed for the very violence that they themselves have endured, using them as scapegoats.

Along with people on the move, facilitation laws have also served to criminalize civil society organizations seeking to act in solidarity with them, creating an atmosphere of fear that impedes solidarity actions. The Platform for International Cooperation on Undocumented Migrations (PICUM) produces an annual report on the criminalization of solidarity. In recent years, the reports have shown that individuals or groups are criminalized for search and rescue operations, distribution of basic supplies, provision of accommodation, and medical or legal assistance. In 2024, there were 142 people with open judicial or administrative proceedings for their actions in solidarity with people on the move. These cases are intended to serve as a warning. Through lengthy legal proceedings, support actions have been restricted, directly impacting the access of people on the move to resources and services during migration.

The criminalization of people on the move and activists through facilitation laws is not a mere miscalculation or policy mistake, but rather the intended function of the border regime itself. Facilitation laws allow for the direct obstruction of so-called “unauthorized entries”. While unauthorized migration is not considered a crime as such, direct support for it is criminalized. This results in reduced access to resources for those planning to migrate, forcing them to move clandestinely, increasing the risk of violence along the journey, and paradoxically enhancing the need and importance of smuggling operations.

At the same time, these laws allow survivors to be blamed for the very violence that they themselves have endured, using them as scapegoats, as in the Pylos or Melilla massacres. Moreover, criminalizing humanitarian groups and organizations creates an atmosphere of fear that dissuades further action — the chilling effect. In a context of systematic border violence, this serves not only to restrict the actions of activists and organizations — which can result in serious injury and sometimes death for people on the move — but also to eliminate potential witnesses in border areas, thus helping to cover up state violence. This is painfully evident in cases of pushbacks in the Aegean Sea or the interceptions and kidnappings by the Libyan Coast Guard.

Secure Lives, Not Borders

As we have argued, facilitation laws are a fundamental element of the border regime, but it is also true that the evidence of their illegitimacy and illegality makes them a weak element. Some evidence of the above has been confirmed by various courts in recent years. In June 2025, ten of the 16 asylum seekers represented by the Samos-based Human Rights Legal Project (HRLP) were acquitted. This was a landmark ruling, not only because of the number of defendants involved, but also because the Court accepted the argument put forward by the defence; that “asylum seekers should not be punished for smuggling”. That same month, the European Court of Justice issued its ruling on the Kinsa case. After a woman entered Italy irregularly with her daughter and niece, both minors, the court ruled that those actions did not constitute “facilitation of unauthorized entry” under EU law if they were intended to protect minors and ensure family unity — two rights enshrined in the Charter of Fundamental Rights of the European Union. In doing so, the Court affirmed that fundamental rights must override facilitation laws, setting an important precedent.

While these rulings will not, on their own, halt the criminalization of “facilitation”, they establish principles that could and should serve as a basis for future changes, and came at a historically significant moment. In November 2023, the European Commission published a proposal to amend the Facilitators Package. The European Council, for its part, has pushed for a position very similar to the Commission’s proposal and plans to expand the criminalization of movement. The European Parliament is still working on its position, and a vote is expected by the end of September. In this context, and in spite of the limited scope for intervention in the EU’s legislative processes, a window of opportunity has opened to pursue changes that guarantee the fundamental rights of people on the move.

The recent rulings are in line with our proposal to decriminalize the so-called facilitation of migration, which would imply, at the very least, introducing the element of “undue material benefit” in the definition of the criminal offense as well as binding exemption clauses for people on the move, family members, and humanitarian and political actors. Decriminalization would not only stop the mass incarceration that has been in place for so many years, but would also destabilize one of the legal pillars supporting the border regime, and therefore the systematic violation of migrants’ fundamental rights. In the current context of a growing far right, it is vital to remember that free movement was once possible in Europe. Indeed, it is the only way to guarantee fundamental rights for all, and thus should be a non-negotiable element in our strategy to combat the advance of fascism in Europe.Email

Inés Marco is an activist and researcher specializing in migration, as well as a member of de:criminalize, a collective that supports people on the move




Researching “Third Way” Democratically-Run Economies With Clojure(Script)

Source: Mitchell Szczepanczyk

For most of the twentieth century, the main models of organizing an economy were markets (“capitalism”) or state-run command planning (“socialism” / “communism”). But since 1991, there has emerged research into a “third way” of organizing an economy, described with the term “democratic planning”. This slideshow presentation was given online for the Chicago Clojure Meetup on October 28, 2021, and based on work in the new book “Democratic Economic Planning” by Robin Hahnel (Routledge, 2021) by software engineer (and “Democratic Economic Planning” contributor) Mitchell Szczepanczyk. Mitchell demonstrates research on the feasibility of one model of democratic planning, with Clojure-and-ClojureScript-powered computerized simulations of an economy. To explain the full context of this research, Mitchell will ask viewers to join him on a whirlwind tour on a variety of topics — including economics, 20th century history, the history of ideas, different computer programming languages, and mathematics, in addition to Clojure and ClojureScript.Email

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Mitchell Szczepanczyk is a software developer, media producer, political activist, aspiring polyglot, degree-holding linguist, and game show aficionado. He has written two e-books, and contributed to the books Real Utopia and Democratic Economic Planning. Mitchell has been involved with groups working on the heterodox economic model known as a "participatory economy"; he co-founded CAPES, the Chicago Area Participatory Economics Society, and has organized events with CAPES. He is currently helping to develop computational models of a participatory economy. A son of Polish immigrants and a native of Michigan (USA), he makes his home in Chicago where he has lived since 1996.

Considering Marx’s Ideas of a Non-Alienated Labor and Life As a Basis For a Socialist Humanist and Feminist Alternative to Capitalism

Source: Originally published by Z. Feel free to share widely.

[This article is part of a short series on Marxism and its relevance for left resistance in today’s challenging geopolitical and ecological climate, and for the continuing effort to win a better world beyond immediate crises. A previous ZNetwork article written by Michael Albert, entitled Should Our Resistance Enrich or Transcend Marxism?, was the catalyst for the series, and the subsequent articles use this one as their jumping off point. You can see all articles in the series here.]


In my book, Socialist Feminism, A New Approach (Pluto Press, 2022), I argue that, in the twenty-first century, we need a humanist alternative to capitalism that challenges all forms of domination and transcends the oppressive models of the former USSR and Maoist China, as well as more recent claims to socialism as in Venezuela.  

While making a distinction between Marx’s body of ideas and the totalitarian forms of rule that have claimed his name, I argue that his humanist philosophy as a whole advocates revolutionizing human relations, including what Ann Ferguson (2018) calls “affective practices” (p. 184).

Marx critiques capitalism as a system based on alienated labor and hence monetary value production. He does not simply call for the abolition of private property of the means of production and an end to the rule of the market. Marx’s early writings in the Economic and Philosophical Manuscripts of 1844 argue that alienated labor is not only about the alienation of the producer from their products but also from the process of labor, from their ability for free and conscious activity, and from other human beings. In those very same essays, Marx relates the issue of alienation to marriage, love, and the man-woman relationship. He argues that “in the relationship with woman, as the prey and the handmaid of communal lust, is expressed the infinite degradation in which man exists for himself” (Marx & Fromm, 1961, p. 126, emphasis in the original). He further emphasizes that the relationship of man to woman is the measure of how developed or undeveloped a society is, because in this relationship, in relating to another human being, one is relating to one’s own sexuality. One can interpret Marx as saying that when in relating to another human being, one is also relating to one’s own sexual desires, it becomes more difficult to hide feelings and attitudes that one might be able to cover over in other social interactions.

It is true that Marx’s (1976, 1981) Capital does not theorize the relationship between women’s domestic and reproductive labor and capitalist accumulation. As Silvia Federici (2019) has acknowledged however, the phenomenon of working-class housewives did not exist until the 1890s, after Marx’s death (p. 157).[i] However, Marx was very well aware of the fact that capitalism uses the unpaid domestic and reproductive labor of women to reproduce the working class. He also devoted extensive sections of Capital to capitalism’s “pestiferous” exploitation of women, children, and the family (Marx, 1976, pp. 620–1). Marx assumed that from the vantage point of capitalism, women’s unpaid domestic and reproductive labor does not directly contribute to the accumulation of capital because capitalism defines “value” as only labor that is sold in the market and produces surplus value.

I would argue that socialist feminists who specifically wish to theorize an alternative to capitalism that takes into account the transformation of gender relations, still need Marx’s body of work for various reasons:

  1. Marx’s understanding of the capitalist system does not limit it to a system based on economic inequality. He identifies capitalism as a system based on alienated labor that takes the mental/manual division of labor and the separation of mind and body to the extreme. To him, the degradation and violence that women experience is a clear manifestation of this separation.
  2. Marx’s affirmative alternative is not limited to reclaiming the commons and collectivizing labor or abolishing labor and simply relying on machines and technology to do the work. While in the draft of Capital known as the Grundrisse, Marx’s’ language in some passages may create some ambiguity about the role of technology, in Capital itself, which is a later work, he clearly states that technology as such is not the key to liberation.[ii] He argues that technology can give us possibilities to spend less time on the work of material production of our basic daily needs. It can also help us spend less time on domestic and reproductive labor and more time on developing ourselves as multidimensional human beings with various natural and acquired talents. However, he emphasizes that technology, under capitalism, also turns human beings into cogs in a machine and denudes their work of all interest. Far from having an uncritical view of technology, Marx advocates the emancipation of human beings from alienated labor and “human self-alienation” in favor of a conscious existence, and a two-way relationship between mind and body as the key to human liberation. That is why in his early writings, he calls his philosophy a “fully developed naturalism” or “humanism” or “the return of man [Mensch] himself as a social, that is, really human being, a complete and conscious return which assimilates all the wealth of previous development” (Marx & Fromm, 1961, p. 127).
  3. Marx did not advocate an essentialist view of human nature and a human essence based on productivism or what Kathi Weeks (2011) calls “the work society perfected” (p. 30).[iii] When in his Critique of the Gotha Program, Marx wrote of “a higher phase of communist society” in which “labour from a mere means of life, has itself become the prime necessity of life” (Marx, 1966, p. 10) he was referring to the flowering of the human potential for free and conscious activity. As Judith Grant has noted, for Marx, true human essence is about constantly transforming oneself. This is what he, in the Grundrisse, also called “the absolute movement of becoming” (Marx & Engels, 1986, pp. 411–12).

Both Maria Mies and Kathi Weeks advocate a feminist concept of time. Marx too was arguing for a different concept of time involved in overcoming capitalist alienated labor. At issue for him was the idea that under capitalism, the amount of time necessary for the production of a use-value is determined “behind the backs of the producers” (Marx, 1976, p. 135), and is constantly reduced to satisfy capitalism’s incessant drive for the expansion of value. He argued that under capitalism, “socially necessary labor time,” that is, a global social average time for the production of each use-value, dominates the process of production because producers are not allowed to determine the amount of time they need to do their work based on their abilities and their local conditions.

The capitalist concept of time, Marx demonstrated, is a manifestation of the capitalist mode of production. We cannot possibly create a free, conscious, and non-alienated existence when we are made to work faster and faster in order to keep up with capitalism’s demand for a shortening of socially necessary labor time. We cannot do our work thoughtfully and have time for meaningful interpersonal relationships when we are constantly made to push ourselves to the extreme to keep up with capitalist time or what the late social theorist Moishe Postone (1993) called “the treadmill effect” (pp. 289–91).

How is it possible to overcome this capitalist push to speed up labor time? Clearly Marx did not think it could be done only by abolishing the private property of the means of production and by doing away with market mechanisms. It demanded overcoming the alienated mode of labor itself. Does this mean that socialism, as Marx envisioned it, assumes that the contours of the utopian future can be predetermined with a blueprint, and closes the door to an open future, as Kathi Weeks (2011, p. 30) argues? 

Peter Hudis’s (2012) Marx’s Concept of the Alternative to Capitalism sheds light on this question. He argues that when the young Marx wrote that “Communism is the necessary form and dynamic principle of the immediate future, but communism is not itself the goal of human development—the form of human society” (Marx & Fromm, 1961, p. 140),

Marx is here reflecting on the future on two levels: One is the idea of communism—the immediate principle of the future—that has as its task the elimination of private property and alienated labour. The other is a realization of the idea of freedom that is much more open-ended and harder to define or even give a name to, since it involves the return of humanity to itself as a sensuous being exhibiting a totality of manifestations of life. (Hudis, 2012, p. 75)

 Marx was cognizant of the fact that even if humans succeed in creating such a life form, we would not have perfectly rational human beings who would stop grappling with the conflicts between passion and reason. We would, however, live under conditions that allow us to deal with those conflicts in a peaceful and creative manner instead of killing and destroying each other.

My aim in discussing the relevance of Marx’s concept of an alternative to capitalism for theorizing a socialist feminist alternative is not to be uncritical of Marx. Clearly, although he was a great visionary, he too had contradictions in his personal life and most importantly saw his philosophical project as a work in progress that needed further development.

Rather, I believe that socialist feminists who are truly serious about theorizing a vision that goes beyond private and state capitalism and all forms of oppression cannot make progress in this direction without grappling further with Marx.

We can have constructive debates as to what it means to overcome alienated labor and the capitalist concept of time, or whether it is really necessary to have what Marx envisioned as a two-phase process, to get to the point where the link between work time and income could be completely severed. However, we cannot simply skip over the issue of alienated labor and its connection to alienated human relations by advocating a return to a rural existence and subsistence farming, or by simply abolishing private property and the market and replacing them with cooperatives or a universal basic income as if these would solve the problem.

References

Federici, Silvia  (2012) Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle. Oakland, CA: PM Press.

Federici, Silvia (2019) Re-enchanting the World: Feminism and the Politics of Commons. Introduction by Peter Linebaugh. Oakland, CA: PM Press.

Ferguson, Ann. (2018) “Socialist-Feminist Transitions and Visions.” Radical Philosophy Review,21(1):177–200. https://doi.org/10.5840/radphilrev201841687.

Hudis, Peter. (2013) Marx’s Concept of the Alternative to Capitalism..Chicago: Haymarket Books.

Marx, Karl. (1961) Economic and Philosophical Manuscripts of 1844. In Marx’s Concept of Man, by Karl Marx and Erich Fromm. New York: Frederick Ungar.

Marx, Karl. (1966) Critique of the Gotha Program. New York: International Publishers.

Marx, Karl. (1976) Capital. Volume 1. A Critique of Political Economy. Translated by Ben Fowles. New York: Vintage.

Marx, Karl. (1981) Capital. Volume 3. A Critique of Political Economy. Introduction by Ernest Mandel. Translated by David Fernbach.London: Penguin Classics.

Marx, Karl.(1986) Marx and Engel Collected Works. Volume 28 of 50New York: International Publishers. www.marxists.org/archive/marx/works/cw/index.htm (last accessed February 24, 2021).

Marx, Karl, and Erich Fromm. (1961) Marx’s Concept of Man. New York: Frederick Ungar.

Mies, Maria. (2014 [1986]) Patriarchy and Accumulation on a World Scale: Women in the International Division of Labour. Foreword by Silvia Federici. London: Zed Books.

Postone, Moishe. (1993) Time, Labor, and Social Domination: A Reinterpretation of Marx’s Critical Theory. Cambridge: Cambridge University Press.

Weeks, Kathi. (2011) The Problem with Work: Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries. Durham, NC: Duke University Press.


[i]. In Re-enchanting the World, Silvia Federici (2019) writes:

When Marx was writing Capital, very little housework was performed in the working-class family (as Marx himself recognized) for women were employed side by side with men in the factories from dawn to sunset … . Only in the second part of the nineteenth century after two decades of working-class revolts in which the specter of communism haunted Europe, did the capitalist class begin to invest in the reproduction of labor power. (p. 157)

[ii]. In her Re-enchanting the World, Federici (2019) begins to acknowledge this: “It is also agreed that there are important differences between his two major works, Capital and the Grundrisse” (p. 152).

[iii]. In the Economic and Philosophical Manuscripts of 1844, we saw the ways in which Marx (1961) contrasted alienated labor to the human potential for free, conscious activity. In Capital, Marx contrasts abstract or alienated or value-producing labor to concrete labor. In the first chapter of Capital, where he discusses what he calls the “dual character of labor under capitalism” (Marx, 1976, p. 131), he writes: “Labor, then, as the creator of use-values, as useful labor, is a condition of human existence which is independent of all forms of society; it is an eternal natural necessity which mediates the metabolism between man and nature, and therefore human life itself” (p. 133). Under capitalism, however, labor becomes “simple average labor” (p. 135). It is denuded of its particularity and specificity. Labor under capitalism becomes something mechanical.  

Furthermore, for Marx, labor as “an exclusively human characteristic” is not an instinctive but a purposeful process in which an ideal developed in the mind is realized in the labor process. Hence,

what distinguishes the worst architect from the best of bees is that the architect builds the cell in his mind before he constructs it in wax. At the end of every labor process, a result emerges which had already been conceived by the worker at the beginning, hence already existed ideally. (Marx, 1976, p. 284)

But “[t]he less he is attracted by the nature of the work and the way in which it has to be accomplished, and the less, therefore, he enjoys it as the free play of his own physical and mental powers, the closer his attention is forced to be” (p. 284). In sum

The labor process as we have just presented it is purposeful activity aimed at the production of use values … . It is the universal condition for the metabolic interaction between humans and nature, the everlasting nature-imposed condition of human existence and it is therefore independent of every form of that existence , or rather it is common to all forms of society in which human beings live. (Marx, 1976, p. 290)

In contrast to this labor process, he presents “the valorization process” which is characteristic of the capitalist mode of production. In this process “use-values are produced by capitalists only because and in so far as they form the material substratum of exchange-value, the bearers of exchange-value” (Marx, 1976, p. 293). Labor is considered only in so far as it creates value. One type of labor differs in no respect from another. “We are no longer concerned with the quality, the character and the content of the labor, but merely with its quantity” (p. 296).        From the standpoint of the valorization process, the means of production consume the human being as a means for the expansion of value as an end in itself (Marx, 1976, p. 425). “[T]his inversion, indeed this distortion which is peculiar to and characteristic of capitalist production, of the relation between dead labor and living labor … is mirrored in the consciousness of the capitalist” (p. 425). This inversion or what Marx calls the domination of dead over living labor becomes the basis for capitalism’s constant revolutionizing of the technical basis of production.

Thus, capitalism seeks to extract more and more value from less living labor by increasing the productivity of labor. In doing so it takes the mental/manual division of labor characteristic of all class societies to an extreme, and fragments and alienates the human being more and more.Email

Frieda Afary is an Iranian American librarian, translator and author of Socialist Feminism: A New Approach (Pluto Press, 2022, Audible, 2025). She produces Iranian Progressives in Translation and Socialistfeminism.org.