The Wandering of Humanity - Repressive Consciousness - Communism
1. Despotism of Capital
When capital achieves real domination over society, it becomes a material community, overcoming value and the law of value, which survive only as something "overcome." Capital accomplishes this in two ways : 1) the quantity of labor included in the product-capital diminishes enormously (devalorization); 2) the exchange relation tends increasingly to disappear, first from the wage relation, then from all economic transactions. Capital, which originally depended on the wage relation, becomes a despot. When there is value it is assigned by capital.
Capital is capital in process. It acquired this attribute with the rise of fictive capital, when the opposition valorization/devalorization still had meaning, when capital had not yet really overcome the law of value.
Capital in process is capital in constant movement; it capitalizes everything, assimilates everything and makes it its own substance. Having become autonomous, it is "reified form" in movement. It becomes intangible. It revitalizes its being -- that vast metabolism which absorbs ancient exchanges or reduces them to exchanges of a biological type -- by despoiling all human beings in their varied activities, however fragmented these may be (this is why capital pushes human beings to engage in the most diverse activities). It is humanity that is exploited. More than ever the expression "exploitation of man by man" becomes repulsive.
In its perfected state, capital is representation. Its rise to this state is due to its anthropomorphization, namely to its capitalization of human beings,  and to its supersession of the old general equivalent, gold. Capital needs an ideal representation, since a representation with substance inhibits its process. Gold, if it is not totally demonetized, can no longer play the role of standard. Capitalized human activity becomes the standard of capital, until even this dependence on value and its law begin to disappear completely. This presupposes the integration of human beings in the process of capital and the integration of capital in the minds of human beings.
Capital becomes representation through the following historical movement : exchange value becomes autonomous, human beings are expropriated, human activity is reduced to labor, and labor is reduced to abstract labor. This takes place when capital rises on the foundation of the law of value. Capital becomes autonomous by domesticating the human being. After analyzing-dissecting-fragmenting the human being, capital reconstructs the human being as a function of its process. The rupture of the body from the mind made possible the transformation of the mind into a computer which can be programmed by the laws of capital. Precisely because of their mental capacities, human beings are not only enslaved, but turned into willing slaves of capital. What seems like the greatest paradox is that capital itself reintroduces subjectivity, which had been eliminated at the time of the rise of exchange value. All human activity is exploited by capital. We can rephrase Marx's statement, "Labor, by adding a new value to the old one, at the same time maintains and eternizes [capital] "  to say : all human activity "eternizes" capital.
Capital as representation overcomes the old contradiction between monopoly and competition. Every quantum of capital tends to become a totality; competition operates between the various capitals, each of which tends to become the totality. Production and circulation are unified; the ancient opposition between use value and exchange value loses its raison d'Ãªtre. Besides, consumption is the utilization of not only material products but mostly representations that increasingly structure human beings as beings of capital and revitalize capital as the general representation. Prices no longer have the function they had in the period of formal domination of capital, when they were representations of value; they become mere indices or signs of representations of capital. Free goods are not impossible. Capital could assign a specific quantity of its products to each programmed individual; this quantity might depend on the required activity imposed on this individual. Such a despotism would be more powerful than the present one. Human beings would wish they had the money which had "given" them free access to the diversity of products.
During its development capital always tended to negate classes. This has finally been accomplished through the universalization of wage labor and the formation -- as a transitional stage -- of what is called the universal class, a mere collection of proletarianized men and women, a collection of slaves of capital. Capital achieved complete domination by mystifying the demands of the classical proletariat, by dominating the proletarian as productive laborer. But by achieving domination through the mediation of labor, capital brought about the disappearance of classes, since the capitalist as a person was simultaneously eliminated.  The State becomes society when the wage relation is transformed into a relation of constraint, into a statist relation. At the same time the State becomes an enterprise or racket which mediates between the different gangs of capital.
Bourgeois society has been destroyed and we have the despotism of capital. Class conflicts are replaced by struggles between the gangs-organizations which are the varied modes of being of capital. As a result of the domination of representation, all organizations which want to oppose capital are engulfed by it; they are consumed by phagocytes.
It is the real end of democracy. One can no longer hold that there is a class which represents future humanity, and a fortiori there is no party, no group; there can be no delegation of power.
Advertising crassly reflects the fact that capital is representation, that it survives because it is representation in the mind of each human being (internalizing what was externalized). Advertising is the discourse of capital :  everything is possible, all norms have disappeared. Advertising organizes the subversion of the present for the sake of an apparently different future.
"We now face the problem of letting the average American feel moral when he flirts, when he spends, even when he buys a second or third car. One of the basic problems of this prosperity is to give people sanction and justification to enjoy it, to show them that making their lives a pleasure is moral and not immoral. This permission given to the consumer to freely enjoy life, this demonstration that he has a right to surround himself with products that enrich his existence and give him pleasure, should be one of the main themes of all advertising and of every project designed to increase sales." 
The disintegration of consciousness which can be seen in manifestations like the women's liberation movement, the gay liberation movement and anti-psychiatry (which are only possible after the work of Freud, Reich, and the feminist movement at the beginning of this century) is not part of the simultaneous emergence of revolutionary consciousness, but only reflects the end of bourgeois society based on value, on a fixed standard which affected all levels of human life. The disintegration began when the general equivalent conflicted with circulation. If the former general equivalent gave way, it was lost. The State had to force all subjects to respect a normalcy based on a standard which established the values of society. The law of value imprisoned human beings, forcing them into stereotypes, into fixed modes of being. The highest development of morality appeared in Kant's categorical imperative. By engulfing the general equivalent, by becoming its own representation, capital removed the prohibitions and rigid schemas. At that point human beings are fixed to its movement, which can take off from the normal or abnormal, moral or immoral human being.
The finite, limited human being, the individual of bourgeois society, is disappearing. People are passionately calling for the liberated human being, a being who is at once a social being and a Gemeinwesen. But at present it is capital that is recomposing man, giving him form and matter; communal being comes in the form of collective worker, individuality in the form of consumer of capital. Since capital is indefinite it allows the human being to have access to a state beyond the finite in an infinite becoming of appropriation which is never realized, renewing at every instant the illusion of total blossoming.
The human being in the image of capital ceases to consider any event definitive, but as an instant in an infinite process. Enjoyment is allowed but is never possible. Man becomes a sensual and passive voyeur, capital a sensual and suprasensual being. Human life ceases to be a process and becomes linear. Aspired by the process of capital, man can no longer be "himself." This aspiration evacuates him, creating a vacuum which he must continually satisfy with representations (capital). More generally, capital in process secures its domination by making every process linear. Thus it breaks the movement of nature, and this leads to the destruction of nature. But if this destruction might endanger its own process, capital adapts itself to nature (by anti-pollution, for example).
The non-living becomes autonomous -- and triumphs. Death in life : Hegel had intuited it, Nietzsche described it, Rainer Maria Rilke sang about it, Freud almost institutionalized it (the death instinct), Dada exhibited it as buffoon art, and the "fascists" exalted it : "Long live death." The U.S. feminist movement has individualized it :
"The male likes death -- it excites him sexually and, already dead inside, he wants to die." 
The autonomy of form affects all aspects of life dominated by capital. Knowledge is valid only if it is formalized, if it is emptied of content. Absolute knowledge is tautology realized; it is dead form deployed over all knowledge. Science is its systematization; epistemology is its redundancy.
In the era of its real domination, capital has run away (as the cyberneticians put it), it has escaped.  It is no longer controlled by human beings. (Human beings in the form of proletarians might, at least passively, represent a barrier to capital.) It is no longer limited by nature. Some production processes carried out over periods of time lead to clashes with natural barriers : increase in the number of human beings, destruction of nature, pollution. But these barriers cannot be theoretically regarded as barriers which capital cannot supersede. At present there are three possible courses for the capitalist mode of production (in addition to the destruction of humanity -- a hypothesis that cannot be ignored) :
* complete autonomy of capital : a mechanistic utopia where human beings become simple accessories of an automated system, though still retaining an executive role; * mutation of the human being, or rather a change of the species : production of a perfectly programmable being which has lost all the characteristics of the species Homo sapiens. This would not require an automatized system, since this perfect human being would be made to do whatever is required; * generalized lunacy : in the place of human beings, and on the basis of their present limitations, capital realizes everything they desire (normal or abnormal), but human beings cannot find themselves and enjoyment continually lies in the future. The human being is carried off in the run-away of capital, and keeps it going. 
The result is ultimately the same : the evolution of the human being is frozen, sooner in one case than in another. These possibilities are abstract limits; in reality they tend to unfold simultaneously and in a contradictory manner. To continue on its indefinite course, capital is forced to call on the activity of human beings, to exalt their creativity. And to secure its permanence, capital has to act quickly. It runs into barriers of time and space which are linked to the decrease of natural resources (which cannot all be replaced by synthetic substitutes) and the mad increase of human population (which causes the disappearance of numerous forms of life).
It becomes clear that raising the banner of labor or its abolition remains on the terrain of capital, within the framework of its evolution. Even the movement toward unlimited generalization of desire is isomorphic to the indefinite movement of capital.
The capitalist mode of production is not decadent and cannot be decadent. Bourgeois society disintegrated, to be sure, but this did not lead to communism. At most we can say that communism was affirmed in opposition to bourgeois society, but not in opposition to capital. The run-away of capital was not perceived; in fact this run-away was realized only with the rise of the fascist, Nazi, popular front movements, the New Deal, etc., movements which are transitions from formal to real domination. It was thought that communism was emerging from the socialization of human activity and thus from the destruction of private property, while in fact capital was emerging as a material community.
 This does not exclude an opposite movement : capital forces human beings to be human.
 Karl Marx, Grundrisse, London : Pelican, 1973, p. 365.
 Here we see a convergence with the Asiatic mode of production, where classes could never become autonomous; in the capitalist mode of production they are absorbed.
 See the book of D. Verres, Le discours du capitalisme, Ed. L'Herne. interesting material will also be found in the works of Baudrillard : Le systéme des objets and Pour une critique de l'économle politique du signe, Ed. Gallimard.
 Dichter, cited by Baudrillard in Le systÃ¨me des objets, pp. 218-219.
 Valerie Solanas, The SCUM Manifesto (The Society for Cutting Up Men), New York : Olympia Press, 1970.
 We analyzed the autonomization of capital in Le VIe chapitre inédit du Capital et l'oeuvre économique de Marx (1966), particularly in the notes added in 1972.
In a future article we will analyze this subject more thoroughly by showing that Marx had raised the problem without recognizing it in its totality, and by analyzing the capitalist mode of production of today. This will also lead us to define labor and its role in the development of humanity. G. Brulé already began such an analysis in his article in Invariance No. 2, Série II : "Le travail, le travail productif et les mythes de la classe ouvriére et de la classe moyenne." (Labor, productive labor and the myths of the working class and the middle class).
In general we can say that the concept of labor is reductive : it encompasses only one part of human activity. But the call for its abolition is a call for the destruction of this remainder of activity, which is a utopian demand of capital. The project of communism inserts itself into the context of human life, activity being no more than a modality of expression. Love, meditation, day-dreaming, play and other manifestations of human beings are placed outside the field of life when we trap ourselves within the concept of labor. Marx defined labor as an activity which transforms nature or matter for one or another purpose, but the concept of nature can no longer be accepted as it is. In the period of domination of capital, the human being is no longer in contact with nature (especially during work). Between nature and the individual lies capital. Capital becomes nature.
On the other hand, in his so-called "philosophical" works, Marx clearly refers to all human activity and asserts that communism cannot be reduced to the liberation of labor. This position does not completely disappear from the rest of Marx's works, and survives alongside the "revolutionary reformist" conception expressed in Capital. For the Marxists the problem is subsequently simplified : they exalt labor, pure and simple. In Trotsky's work, for example, there is no longer a trace of Marx's complex analysis, but rather a display of the language of domestication, the language of capital : "The entire history of humanity is a history of the organization and education of social man for labor, with a view to obtaining from him greater productivity." (Terrorism and Communism (French ed. : Paris : Ed. 10/18, 1963, p. 2181.)
 This possibility is described and exalted in Future Shock by Alvin Toffler.