Saturday, July 20, 2024

Radhika Desai on the Labour Theory of Value: A Refutation

I was challenged by a person in the comments section to engage with the work of the Marxist Radhika Desai.

So, after looking over a list of Radhika Desai’s articles and books, I found this chapter which partly deals with Marx’s Labour Theory of Value (LTV):
Desai, Radhika. 2016. “The Value of History and the History of Value,” in T. Subasat (ed.), The Great Financial Meltdown: Systemic, Conjunctural or Policy Created?. Edward Elgar Publishing, Inc., Northampton, MA. 136–158.
Marx’s Labour Theory of Value (LTV) is at the heart of his economics, so establishing what interpretation of the LTV that Radhika Desai supports is a very good way to assess how properly she understands Marx.

First of all, Desai appears to argue that the marginal revolution of the 1870s that gave birth to Neoclassical economics was supposedly a direct response to Karl Marx’s economic theories (Desai 2016: 138). This is just plain nonsense.

William Stanley Jevons already sketched the basic ideas of diminishing marginal utility as early as October 1862 in a talk to the British Association for the Advancement of Science, held at Cambridge (Jevons 1866), long before Marx ever published volume 1 of Capital in 1867. I don’t see any evidence at all that William Stanley Jevons, Alfred Marshall, Léon Walras, and Carl Menger – the founders of modern Neoclassical theory – even knew of Karl Marx or his work in the 1870s, or were directly inspired by an opposition to Marxist ideas when they developed the concepts of subjective utility, diminishing marginal utility, and the foundational ideas of Marginalism.

On page 138 of Desai’s chapter, we appear to get her own view on Marx’s LTV:
“Secondly, Marx’s labor theory of value served Marxist economics as little more than an incantation. Operationally, Marx’s theory is rejected because it allegedly suffers from a ‘transformation problem’, unable to consistently transform values into prices. Nothing could be more ironic: Marx rooted his understanding of value production in his critique of Say’s Law (and of Ricardo’s adherence to it) and his insistence that money played an independent role in the economy. For Marx ([1894] 1981: 264–269), values and prices did not exist as two separate systems and there was never any question of ‘transformation’ or ‘translation’, but one of understanding their dynamic relationship. The temporal single-system interpretation (Kliman 2007; Freeman in Freeman and Carchedi 1996) which points this out has generally been met with silence. It is as though, when faced with the choice between Marx’s value and neoclassical prices, Marxist economists cannot break their umbilical tie to the latter, despite their political commitment to Marxism; the spirit may be willing but the flesh is weak” (Desai 2016: 138).
So here Radhika Desai seems to declare her allegiance to the Temporal Single System Interpretation (TSSI) of Marxism.

First, Radhika Desai’s statement that for Marx “there was never any question of ‘transformation’ or ‘translation’” of values into prices is an insanely false statement, since Marx discusses in detail the process in which values of commodities are transformed into prices of production in Chapters 9 and 10 of volume 3 of Capital! The related aspect of the “Transformation Problem” – how different industries with different organic compositions of capital could sell commodities at their labour values when they tend to have an average rate of profit under capitalist competition – was also a fundamental debate within Marxist circles during the 1880s and 1890s.

Secondly, Radhika Desai’s claim that the Temporal Single System Interpretation (TSSI) of Marx has “generally been met with silence” is also false.

Here is a selection of critiques of TSSI, mostly by fellow Marxists:
Laibman, David. 2000. “Rhetoric and Substance in Value Theory: An Appraisal of the New Orthodox Marxism,” Science & Society 64.3: 310–332.

Mongiovi, G. 2002. “Vulgar Economy in Marxian Garb: A Critique of Temporal Single System Marxism,” Review of Radical Political Economics 34.4: 393–416.

Mohun, S. 2003. “On the TSSI and the Exploitation Theory of Profit,” Capital & Class 81: 85–102.

Mohun, Simon and Veneziani, Roberto. 2009. “The Temporal Single-System Interpretation: Underdetermination and Inconsistency,” MPRA Paper No. 30452, 18 June 2009
http://mpra.ub.uni-muenchen.de/30452/1/MPRA_paper_30452.pdf

Moseley, Fred. “Marx’s Concept of Prices of Production: Long-Run Center-of-Gravity Prices”
https://www.academia.edu/27678884/Marxs_Concept_of_Prices_of_Production_Long_Run_Center_of_Gravity_Prices

Veneziani, R. 2004. “The Temporal Single-System Interpretation of Marx’s Economics: A Critical Evaluation,” Metroeconomica 55: 96–114.
For example, Fred Moseley above has shown that the definition of “prices of production” as used in Andrew Kliman’s TSSI is actually different from the authentic concept as understood by Marx.

Thirdly, I have already dealt with the absurd re-interpretation of Marx called the Temporal Single System Interpretation (TSSI) here in these posts:
“Kliman’s Explanation of Marx’s Labour Theory of Value,” March 31, 2015.

“Mongiovi on Temporal Single System Marxism,” May 16, 2015.

“Nitzan and Bichler on the Temporal Single System Interpretation (TSSI),” June 3, 2015.
Any interested person can read these posts to see that the TSSI simply re-defines labour values, contrary to Marx’s original theory, as equal to price by definition. The TSSI has reduced Marxist theory to an empirically empty tautology. It has no explanatory power and adds nothing of any importance to economic science.

If Radhika Desai supports the TSSI, then she is just another Marxist who doesn’t even defend the authentic versions of the LTV as found in volume 1 and volume 3 of Capital.

BIBLIOGRAPHY
Desai, Radhika. 2016. “The Value of History and the History of Value,” in T. Subasat (ed.), The Great Financial Meltdown: Systemic, Conjunctural or Policy Created?. Edward Elgar Publishing, Inc., Northampton, MA. 136–158.

Jevons, William Stanley. 1866. “Brief Account of a General Mathematical Theory of Political Economy,” Journal of the Statistical Society of London 29.2: 282–287.

16 comments:

  1. STILL not wanting to engage with her directly, eh? Coward. Send this to her yourself. She isn't going to happen on your blog anytime soon. And did you happen to read Hudson's work which I sent you?

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    1. LOL. I tweeted it to her on Twitter/X. So much for your ravings, you halfwit.

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    2. Wonder if she'll respond or just roll her eyes up and write you off as a cuckoo-bird. I hope you were more gentlemanly than you have been here :-/

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    3. You provocatively call him a coward for apparently not trying to engage with Radhika, despite him explicitly trying to engage with her, and then insinuate that he hasn't been very 'gentlemanely'.
      Hypocritical much, complaining about someone else's maturity while showing none yourself.

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  2. I've already cited this for you, but Radhika is unimpressed by using Marxists to refute Marx and she states her reasons why here:

    https://youtu.be/rBPkOaM8UGg

    Results on searching for her videos on Marx:

    https://www.youtube.com/results?search_query=radhika+desai+on+marx

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    1. My refutation of Marx's LTV and her TSSI is not based simply on other Marxists' work. You are lying idiot.

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    2. I remember one other time you accused me of lying - It was when I said Evangelicals in the US tend toward warmongering. Something I'm clearly in a better position to understand than yourself.

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  3. Fyi I am the same person. In the past you seem to have gotten to where you didn't want any engagement from me, so I decided to just keep a low profile. Forgot to change it to Anon on my next to last post on the other post of yours.

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    1. So do you have any ACTUAL arguments against the points I made above? Or are you just another Marxist blowhard who knows nothing about Marx? LOL

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  4. Who says I'm a Marxist? I just happen to think he's someone we all can learn from. Abe Lincoln actually corresponded with Marx, and in his 1st SOTU, Lincoln included the phrase "Labor proceeds Capital." Probably because it does.

    I won't hold my breath for you to engage with either Desai or Hudson on a broad scale or set up a one-on-one between yourself or either of them. Suffice it to say I don't recognize Marx in your critiques of him in comparison to Hudson's masterful work.

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    1. LOL. On the one hand, you say above Desai wouldn't even engage with me and would write me off, and on the other hand complaining that I am not talking to her on YouTube or a livestream or something?? You are an idiot and you have nothing to add her.

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    2. No, only in the rattling in your head ;-) I suggested an exchange between the two of you, preferably a livestream or something. I really have no idea what you said to her or how. Actually. I've been trying to find your "X" and am not seeing it. Doesn't seem to be an option for directly messaging here. But what I suggested was that if you're as big of a horse's ass to her as you have been on here, she might not care to deal with you, period. No jury would convict her.

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    3. Mike Hudson on Marx >>>>>>>>>> LK "attempts" to discuss Marx.

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    4. I repeat: do you have any ACTUAL arguments against the points I made above? Or are you just another blowhard who knows nothing about Marx?

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    5. Kevin- written exchanges are superior in every way to "livestream" debates that only scratch the surface of technical issues like this and favor charisma over substance.

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  5. I would recommend Phil Armstrong's paper on the subject: "History and origin of money in MMT and Austrian Economics: The difference methodology makes", which argues there is an "incommensurability of paradigms" that makes discussion difficult: https://www.paecon.net/PAEReview/issue105/Armstrong105.pdf

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