rence between this and the individual labor embodied in the same
product. This difference becomes very apparent to a private producer
who abides by an old fashioned method of production while the social
method of production has taken a step forward. It then appears that
the sum of all the private manufacturers of a given commodity produce
an amount in excess of the social needs. Then, since the value of a
commodity is expressed only in terms of other commodities and can only
be realised in exchange with them, the possibility arises that either
exchange will cease or that the commodity will not realise its full
value. Finally, the specific commodity labor-force finds its value
like that of other wares in the social labor time necessary for its
production. In the value form of the product there is already in
embryo the entire capitalistic form of production, the antagonism
between the capitalists and the wage-workers, the industrial reserve
army, the crisis. The capitalistic system will be abolished by the
restoration of true value (just as Catholicism will be abolished by
the restoration of the true Pope), or by the restoration of a society
in which the producer finally dominates his product, by the doing away
of an economic category which is the most comprehensive expression of
the slavery of the producer to his own product.

When the society producing commodities has developed the inherent
value form of the commodities, as such, to the gold-form, various
germs of value hitherto hidden thereupon begin to sprout. The next
substantial step is the generalising of commodity forms. Gold makes
objects directly produced for use into commodities by driving them
into exchange. Thereupon the commodity and the gold smite the
community which is engaged in social production, break one social tie
after another and finally dissolve the society into a mass of private
producers. Gold establishes, as in India, individual cultivation of
the land in the place of communal cultivation, then it destroys the
system of regular distribution of communal lands among individuals and
makes ownership final, and lastly it leads to the division of the
communal wood land. Whatever other causes arising from the industrial
development may work along with it, gold is always the most powerful
instrument for the destruction of the communal society.

_The State, the Family, and Education._

(Herr Duehring says "In the free society there will be no religio