Ritter, Daniel (2014-12-18). The Iron Cage of Liberalism. Oxford University Press. sid. 18. ISBN 978-0-19-965832-9. http://dx.doi.org/10.1093/acprof:oso/9780199658329.001.0001. Läst 30 juli 2021. ”Weber famously argued that bureaucratic structures, a result of modern society’s incessant drive towards rationalization, eventually betray their original aim. The purpose of bureaucracies is to facilitate interactions by providing clear sets of rules that make for prompt and predictable outcomes, a marked improvement from the arbitrariness that characterized earlier types of social arrangements. Ultimately, however, these rules tend to become so complex that rather than expediting smooth transactions, bureaucracies often end up impeding them.”
”Kapitalet I. Vara och pengar”. www.marxists.org. https://www.marxists.org/svenska/marx/1867/23-d101.htm#h28. Läst 17 juli 2021. ”Den politiska ekonomin har [...] ofullständigt,[38*] analyserat värde och värdestorlek [...]. Men den har aldrig ens uppställt frågan, varför detta innehåll antar denna form, varför alltså arbetet framträder i värdet och arbetets tidsmängd visar sig i arbetsproduktens värdestorlek.[39*] Formler som bär kännetecknet, att de tillhör en samhällsordning, där det är produktionsprocessen som behärskar människan, men människan ännu inte behärskar produktionsprocessen, gäller för det borgerliga medvetandet som en lika självklar naturnödvändighet som det produktiva arbetet självt. [...] Hur mycket en del av ekonomerna låtit vilseleda sig av den fetischism, som vidlåder varuvärlden, eller av det materiella skenet hos arbetets sociala kännetecken, det bevisas bl.a. av den långtrådiga och meningslösa trätan om naturens roll, när bytesvärdet bildas. [...] Då varuformen är den allmännaste och minst utvecklade borgerliga produktionsformen, uppträdde den redan tidigt, om också inte på samma förhärskande, alltså karakteristiska sätt som nu för tiden, och dess fetischkaraktär är ännu jämförelsevis lätt genomskådad. [...] Denna teori förstod inte, att guldet och silvret förvandlat till pengar representerar samhälleliga produktionsförhållanden, men trodde att dessa ting av naturen hade begåvats med speciella samhälleliga egenskaper. Och den moderna ekonomin, som förnämt hångrinar åt monetärsystemet, blir inte dess fetischdyrkan påtaglig, så snart den behandlar kapitalet?”
Marx (1847). ”Misère de la philosophie”. https://www.marxists.org/francais/marx/works/1847/06/misere.pdf. Läst 14 maj 2020. ”En disant que les rapports actuels -les rapports de la production bourgeoise -sont naturels, les économistes font entendre que ce sont là des rapports dans lesquels se crée la richesse et se développent les forces productives conformément aux lois de la nature. Donc ces rapports sont eux-mêmes des lois naturelles indépendantes de l'influence du temps. Ce sont des lois éternelles qui doivent toujours régir la société. Ainsi il y a eu de l'histoire, mais il n'y en a plus. Il y a eu de l'histoire, puisqu'il y a eu des institutions de féodalité, et que dans ces institutions de féodalité on trouve des rapports de production tout à fait différents de ceux de la société bourgeoise, que les économistes veulent faire passer pour naturels et partant éternels.”
Le Goff, Jacques (2009). The Birth of Europe.. Wiley. sid. 147–148. ISBN 978-1-4051-3726-3. OCLC1027561304. http://worldcat.org/oclc/1027561304. Läst 31 juli 2021. ”[...] The thirteenth century also witnessed an important change in attitudes and behaviour in an essential area of human activity, in which medieval traditions are still perceptible, namely that of work. In the Middle Ages, the status of work was ambiguous[...] The Book of Genesis declared that God punished the original sin of Adam and Eve by condemning them to work. Monastic penitence, in the form of work, was thus also a kind of atonement. In this way, a notion of the value of work appeared. Given that in the early medieval society monks enjoyed great prestige, the very fact that they worked somewhat paradoxically conferred upon work a positive value. This was enhanced between the eleventh and the thirteenth centuries. The technological improvements to rural work, the development of craftsmanship in the towns, and the pursuit of wealth and high social status as the fruits of hard work also reflected well upon the image of work. As we have seen, merchants and university teachers were justified by their work. [...]Even before the defense put up by the Mendicants, the hard work involved in the apostolate of the clergy was also recognized and praised. Most under threat from the high value placed on work was the world of courtliness and chivalry. One adage that emerged at this time was ‘‘Labor is greater than prowess.’’ Nevertheless, the image of work was still seriously disadvantaged. There was no precise word for it, so the very concept did not exist. On the one hand, labor suggested, above all, effort (but it did produce ‘‘laborer’’ and the English ‘‘Labour’’). Opera, on the other hand, designated a product of work, an oeuvre (although it did give rise to the term for worker, ouvrier). So a distinction, in fact an opposition between manual labor, ever more despised, and other honorable and honored forms of works remained and was even reinforced. [...] the birth of a Europe with ambiguous attitudes toward work, which was sometimes seen as dignified, sometimes as undignified. The fact that society, in particular the Church and the high and mighty, appeared to lavish their praises on work essentially in order to ensure that workers continued to be enslaved by their employers inevitably contributed to this ambiguity. The debate continues today. [...]””
Le Goff, Jacques (1993-). The making of Europe. Blackwell. sid. 121. OCLC150149375. http://worldcat.org/oclc/150149375. Läst 31 juli 2021. ”The university corporations of the Middle Ages followed two models. In the
Paris model, the teachers and the students formed a single community. In
the Bologna model, legally the universitas was constituted solely by the
students. Only the Paris model has survived to the present day. The emergence of the university teacher in the thirteenth century occurred in parallel
to the emergence of the merchant. The merchant was at first accused of
selling time that belonged to God alone (the profit from interest came to
him even as he slept); but in the thirteenth century he was justified because
he worked hard and was useful. He thus forms a kind of pair with the
university teacher, who was also accused of selling something that belonged
solely to God, namely knowledge, but was later justified by the work that he
undertook when he taught students, who accordingly should rightly be
expected to pay for the lessons. A Europe of intellectual work thus emerged
alongside the Europe of commercial work”
Postone, Moishe (2006). Time, labor, and social domination : a reinterpretation of Marx's critical theory. Cambridge University Press. sid. 60, 76–77. ISBN 978-0-521-56540-0. OCLC475188205. http://worldcat.org/oclc/475188205. Läst 17 juli 2021. ”[...]"labor" is considered to be not only the transhistorical source of wealth but also that which primarily structures social life. [...] for example, in Rudolf Hilferding's reply to Eugen Bohm-Bawerk's critique of Marx. Hilferding writes, "Marx proceeds from a consideration of labor in its significance as that element which constitutes human society and ... determines, in the final analysis, the development of society. In so doing, he grasps, with his principle of value, that factor whose quality and quantity ... causally controls social life." 70 "Labor" here has become the ontological ground of society-that which constitutes, determines, and causally controls social life.”
Lukács, Georg (1971). Historia och klassmedvetande : studier i marxistisk dialektik. Bo Cavefors. sid. 302. OCLC968715227. http://worldcat.org/oclc/968715227. Läst 25 juni 2021. ”Men i teorin', säger Marx, 'förutsätter man att lagarna för det kapitalistiska produktionssättet utvecklas i rent tillstånd. I verkligheten är det endast frågan om en aproximation, men denna aproximation blir desto större, ju mer det kapitalistiska produktionssättet utvecklas,[...]”
Dammann, Erik (1980 ;). Revolution i överflödssamhället. Askild & Kärnekull. sid. 85,26. ISBN 91-582-0227-7. OCLC186164276. https://www.worldcat.org/oclc/186164276. Läst 1 juli 2021. ”Marx och Engels skisserar dock [...] några generella åtgärder som "ganska allmänt skulle kunna vara användbara" [...] men dessa steg mot framtidssamhället var förslag, inte dogmer. [...] Det finns anledning att tro att Marx [...] inte ansåg att framtidssamhället skulle formas på ett färdigsnickrad läst
Historien åstadkommer ingenting, den äger inga kolossala rikedomar, den utkämpar inga slag! Nej, det är människan, den verkliga, levande människan som gör allt detta”
