By L. Alsdorf
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Additional resources for Contributions to the Textual Criticism of the Kathopanisad issue 100
42 REPRESENTING CAPITAL omitted from the final text, he begins to worry about what happens next, and how the commodity, itself a use value transformed into an exchange value, can ever become a use value again after its sale. It is indeed a problem (consumption) which has no place in Capital itself, whose object of study is on the contrary the accumulation of capital, and how the money of the sale can be transformed into that second, radically different thing which gives the new book its title. It is therefore astonishing to find the key word of the 1844 manuscripts reappear fleetingly at this point: "alienation," to be sure, centrally includes the legal sense of the transfer of property among its other meanings.
We must not neglect the resources of this opposition, already so rich in implications in Hegel, and still resonant in Marx in sentences like this one: "the machine does not free the worker from the work, but rather deprives the work itself of all content" (548). But there remains a second direction or implication of figurative discourse to be evoked at this point, for what the new register permits is a glimpse of the possibility of different levels in this discourse, extra-economic levels I am tempted to say, which suddenly become 36 REPRESENTING CAPITAL momentarily visible in what is at first merely a metaphorical attempt to convey the intricacies of the purely economic.
At any rate, the equation eventually becomes the sign and symptom of this dilemma, and will set the terms of the riddle this and subsequent sections of Capital are to solve: how can one object be the equivalent of another one? And if you have solved that problem to your satisfaction, how can the capitalist possibly make a profit out of the exchange of objects of equal value? But I believe that an additional hypothesis might be justified: one that explains the often remarked prevalence of chiasmus in Marxs style ("the weapon of criticism cannot replace the criticism of weapons").