The Critique of the Gotha Programme is wrong!Workers can
get back their full contribution as income!
The draft of the Gotha Programme said that "…the proceeds of labor belong
undiminished with equal right to all members of society". Marx claimed this to be impossible. The published Gotha Programme does not this statement anymore. But was it logically necessary to yeet that statement? Was Marx right that there must be deductions?
Here is what Marx did not like about the bit with undiminished proceeds:
<Let us take, first of all, the words "proceeds of labor" in the sense of the product of labor; then the co-operative proceeds of labor are the total social product.
<From this must now be deducted: First, cover for replacement of the means of production used up. Second, additional portion for expansion of production. Third, reserve or insurance funds to provide against accidents, dislocations caused by natural calamities, etc.
<These deductions from the "undiminished" proceeds of labor are an economic necessity, and their magnitude is to be determined according to available means and forces, and partly by computation of probabilities, but they are in no way calculable by equity.
<There remains the other part of the total product, intended to serve as means of consumption.
<Before this is divided among the individuals, there has to be deducted again, from it: First, the general costs of administration not belonging to production. This part will, from the outset, be very considerably restricted in comparison with present-day society, and it diminishes in proportion as the new society develops. Second, that which is intended for the common satisfaction of needs, such as schools, health services, etc. From the outset, this part grows considerably in comparison with present-day society, and it grows in proportion as the new society develops. Third, funds for those unable to work, etc., in short, for what is included under so-called official poor relief today.https://www.marxists.org/archive/marx/works/1875/gotha/ch01.htmWe might be able to define contribution in marginalist terms.
Marginal contribution is a very brittle concept because depending on what time horizon we are thinking in, different things are fixed and fluid, and so our measure changes. Moreover, once we have settled on our accounting norms for measuring the marginal physical output, we can still set the selling price in this or that way, resulting in changing the marginal monetary output of the same action. And what's the marginal contribution to somebody's utility is still another question. We can set the marginal contribution as relative to some expectation value and call anything falling short of that a loss caused by the less-than-perfect person being there and preventing a better person from doing that task perfectly. It seems to me there is so much wiggle room with marginalism that we can define anybody's marginalist contribution to be as small as we want. Playing this definition game is one way of giving everybody back their whole contribution. But let's do something else.
Of course, people can
donate and that is not a forced deduction. Of course, joining a
voluntary insurance scheme is not a forced deduction either. But there is more: THE KETCHUP ARGUMENT. For this, we will first look at a a seemingly off-topic scenario and then draw our conclusion.
Consider a company that sells sausages. The company promises to not raise sausage prices for the next twelve months. Six months later, a customer complaints: He always eats the sausages with a special ketchup, and this ketchup got more expensive. Well, ketchup getting more expensive might be a reason to be sad, but this does not mean that the sausage company broke its promise about its sausages (even if the same company is also the only one selling this ketchup).
Now consider the following. Imagine you live in a society that promises its citizens this: Doing an hour of labor enables you to buy an hour of labor, without the qualifier "after deductions". You check for the so-called "labor-minute price" of a pretzel you bought. There is a public database about cost accounting in production that clearly shows that
natural resources have positive fictional labor minutes assigned already before the factual labor time gets added to that. Well, that might be a reason to be sad, but you doing an hour of dog-sitting does indeed enable you to buy a full hour of another person dog-sitting for you. So, is society really breaking its promise? You might be sad that giving one hour does not get you one hour
plus some other stuff (resource inputs), but that was not the promise. The promise was:
You can get one hour for giving one hour. That promise is kept.And so, with green taxes for resources like land, we do have our funds for stuff without taxing labor. In conclusion, Marx was wrong. Dog-sitters of the world, unite!