f an increase in the ratio of investment to the workforce. Investment grows more rapidly than the source of all potential profit, living labour. Yet the mainspring of production in this system is the rate of profit, ie the ratio of profit to investment.
The contradiction between the drive to invest and the low level of profit to sustain investment finds expression, for Marx, in a growing tendency to stagnation in the system, ever greater disproportions between the different elements of the economy, and ever deeper economic crises. For those of us who live in the 20th century, it also means an ever present tendency for economic competition to turn into military conflict, with the threat of the forces of production turning into full fledged forces of destruction. [45]
A second difference lies in the way in which under capitalism there is not only a conflict between the development of economic relations and non-economic constraints on them, but also a conflict between different elements of the economy, some of which are seen by Marx as 'more basic' than others. The source of surplus value lies in the realm of production. But growing out of the realm of production are a whole range of activities to do with the distribution of this surplus between different elements of the capitalist class - the buying and selling of commodities, the credit system, the stock market, and so on. These take on a life of their own in a similar way to the different elements in the political and ideological superstructure, and that life affects what happens in the realm of production. Yet, at the end of the day, they cannot escape the fundamental fact that the surplus they dispose of comes from exploitation at the point of production - Something which expresses itself in the sudden occurrence of cyclical crises. p> None of this means that the distinction between base and superstructure is redundant under capitalism. What it does mean is that there are even more elements of contradiction in this system than previously. Analysing these concretely is a precondition for knowing the way the system is moving and the possibilities of building a determined revolutionary opposition to it.
Superstructure and ideology
What is the relationship of ideas and ideology to the dichotomy of base and superstructure?
Marx is insistent that ideas cannot be divorced from the social context in which they arise. He says: 'Definite forms of social consciousness correspond to ... the economic structure, the real basis ',' the mode of production of material life conditions the social, political and intellectual life process in general ',' social being ... determines ... consciousness '[my emphases].
To understand these strong assertions you have to understand how Marx sees ideas and language as developing.
Ideas arise, for him, out of the material interaction of human beings with the world and each other:
'The production of ideas of conceptions of consciousness is at first directly interwoven with the material activity and the material intercourse of men, the language of real life. Conceiving, thinking, the material intercourse of men appear at this stage as the direct efflux of their material behaviour. The same applies to mental production as expressed in the language of politics, laws, morality, religions, metaphysics, etc of a people. Men are the producers of their conceptions, ideas, etc - real active men, as they are conditioned by the development of their productive forces and the forms of intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life process. '[46]
Every idea can be shown to have its origin in the material activity of humans:
'We set out from real active men and on the basis of this we demonstrate the development of the ideological reflexes and echoes of this life process. The phantoms of the human brain are necessarily sublimates of men's material life process, which can be empirically established and which is bound to material preconditions. '[47]
He implies there are a number of stages in the development of consciousness. Animals do not possess consciousness; at most they are immediately aware of fleeting impressions around them. Humans begin to move beyond this stage of immediate awareness only as they begin to interact socially with each other on a regular basis, in acting collectively to control their environment. So he argues that it is only when humans have developed to the stage of 'primary historical relations do we find that man also possesses "consciousness". '[48]
In the process of acting together to get a livelihood, humans create for the first time a material medium that enables them to fix fleeting impressions as perma...
