The will for free time requires its organization against constant valorization, which is to say, alienation
In “Fragment on Machines,” Marx made the case that with investment in automated technology, which he called fixed capital, capitalism is able to reduce necessary labor time and increase both surplus labor and value. Marx then speaks of the possibility of sublating surplus labor to free time, which he understood as “both idle time and time for higher activity.” This speculation, in which the type of labor corresponding to a capitalist mode of production disappears, is predicated on new technological developments. Within the concept of free time, Marx envisions a communist emancipation of the subject, since free time “[transforms] its possessor into a different subject, [who] then enters into the direct production process as this different subject.” This idea resonates with Marx and Engels’s famous lines in The German Ideology in which they state that within a communist society, it is “possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticize after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.” With this utopian image in mind, however, we should not, as Marx himself emphasized, confuse “free time” with “play” in the sense of Charles Fourier. Instead, free time needs to be understood as productive, as for allowing individual interests and desires to be developed while contributing to societal and scientific progress at large. The will for free time requires its organization against constant valorization, which is to say, alienation. One hundred and sixty years after the Grundrisse was written, Marx’s question of how to effectively sublate surplus labor has yet to be fully resolved. Yet in the recent past, there have been three main responses, which can be summarized as follows:
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