#bhattacharya

The reckoning for the crimes of coronavirus is in full process! Yesterday, President Trump signed an executive order banning federal funding for gain-of-function (GoF) research. Tulsi Gabbard, the Director of National Intelligence, said five days ago that she, along with Bhattacharya and RFK Jr., was investigating the GoF and the global US-funded biolab network, including Ukraine. So we have confirmation that the nefarious USAID biolab network and the USAID PREDICT project are under scrutiny. Trump and his team have achieved their goal. They already know where it's going. And that's just part of the public disclosure.

Marx’s contribution to social theory was not simply to point to the historical-materialist basis of social life, but to propose that in order to get to this materialist basis the historical materialist must first understand that reality is not as it appears.

The “economy,” as it appears to us, is the sphere where we do an honest day’s work and get paid for it. Some wages might be low, others high. But the principle that structures this “economy” is that the capitalist and the worker are equal beings who engage in an equal transaction: the worker’s labor for a wage from the boss.

According to Marx, however, this sphere is “in fact a very Eden of the innate rights of man. There alone rule Freedom, Equality, Property and Bentham.” In this one stroke Marx shakes our faith in the fundamental props of modern society: our juridical rights. Marx is not suggesting that the juridical rights we bear as equal subjects are nonexistent or fictive, but that such rights are anchored in market relations. The transactions between workers and capitalists take the form – insofar as they are considered purely from the standpoint of market exchange – of exchange between legal equals. Marx is not arguing there are no juridical rights, but that they mask the reality of exploitation.

If what we commonly understand as the “economy” is then merely surface, what is this secret that capital has managed to hide from us? That its animating force is human labor.

As soon as we, following Marx, restore labor as the source of value under capitalism and as the expression of the very social life of humanity, we restore to the “economic” process its messy, sensuous, gendered, raced, and unruly component: living human beings capable of following orders – as well as of flouting them

Tithi Battacharya, How Not to Skip Class: Social Reproduction of Labor and the Global Working Class.

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