We have seen what significance the wealth of human needs has, on the presupposition of socialism, and consequently what significance a new mode of production and a new object of production have. A fresh confirmation of human powers and a fresh enrichment of human nature. Under the system of private property their significance is reversed. Each person speculates on creating a new need in the other, with the aim of forcing him to make a new sacrifice, placing him in a new dependence and seducing him into a new kind of of enjoyment and hence into economic ruin. Each attempts to establish over the other an alien power, in the hope of thereby achieving satisfaction of his own selfish needs. With the mass of objects grows the realm of alien powers to which mn is subjected, and each new product is a new potentiality of mutual fraud and mutual pillage. Man becomes ever poorer as a man, and needs ever more money if he is to achieve mastery over the hostile being. The power of his money falls in inverse proportion to the volume of productions -- i.e., his need grows as the power of money increases. The need for money is for that reason the real need created by the modern economic system, and the only need it creates. The quantity of money becomes more and more its sole important property. Just as it reduces everything to its own form of abstraction, so it reduces itself in the course of its own movement to something quantitative. Lack of moderation and intemperance become its true standard. Subjectively this is manifested partly in the fact that the expansion of production and needs becomes the inventive and ever calculating slave of inhuman, refined, unnatural and imaginary appetites -- for private property does not know how to transform crude need into human need. Its idealism is fantasy, caprice, and infatuation.
No eunuch flatters his despot more basely, or uses more infamous means to revive his flagging capacity for pleasure, in order to win a surreptitious favor for himself, than does the eunuch of industry, the manufacturer, in order to sneak himself a silver penny or two, or coax the gold from the pocket of his dearly beloved neighbor. (Every product is a bait with which to entice the essence of the other, his money. Every real or potential need is a weakness which will tempt the fly onto the lime-twig. Universal exploitation of communal human nature. Just as each one of man's inadequacies is a bond with heaven, a way into his heart for the priest, so every need is an opportunity for stepping up to one's neighbor in sham friendship and saying to him: "Dear friend, I can give you want you need, but you know the terms. You know which ink you must use in signing yourself over to me. I shall cheat you while I provide your pleasure." He places himself at the disposal of his neighbor's most depraved fancies, panders to his needs, excites unhealthy appetites in him, and pounces on every weakness, so that he can then demand the money for his labor of love.
This estrangement partly manifests itself in the fact that the rent of needs and of the means of fulfilling them gives rise to a bestial degeneration and a complete, crude and abstract simplicity of need; or rather, that it merely reproduces itself in its opposite sense. Even the need for fresh air ceases to be a need for the worker. Man reverts once more to living in a cave, but the cave is now polluted by the mephitic and pestilential breath of civilization. Moreover, the worker has no more than a precarious right to live in it, for it is for him an alien power that can be daily withdrawn and from which, should he fail to pay, he can be evicted at any time. He actually has to pay for this mortuary. A dwelling in the light, which Prometheus describes in Aeschylus as one of the great gifts through which he transformed savages into men, ceases to exist for the worker. Light, ire, etc. -- the ******st animal cleanliness -- cases be a need for man. Dirt -- this pollution and putrefaction of man, the sewage (this word is to be understood in its literal sense) of civilization -- becomes an element of life for him. Universal unnatural neglect, putrefied nature, becomes an element of life for him. None of this sense exist any longer, either in their human form or in their inhuman form -- i.e., not even in their animal form. The crudest modes (and instruments) of human labor reappear; for example, the tread-mill used by Roman slave has become the mode of production and mode of existence of many English workers. It is not only human needs which man lacks -- even his animal needs cease to exist. The Irishman has only one need left -- the need to eat, to eat potatoes, and, more precisely, to eat rotten potatoes, the worst kind of potatoes. But England and France already have a little Ireland in each of their industrial cities.. The savage and the animal at least have the need to hunt,to move about, etc., the need of companionship. The simplification of machinery and of labor is used to make workers out of human beings who are still growing, who are completely immature, out of children, while the worker himself becomes a neglected child. The machine accommodates itself to man's weakness, in order to turn weak man into a machine.
The fact that the multiplication of needs and of the means of fulfilling them gives rise to a lack of needs and of means is proved by the political economist (and by the capitalist -- we invariably mean empirical businessmen when we refer to political economists, who are the scientific exposition and existence of the former) in the following ways:
(1) By reducing the worker's needs to the paltriest minimum necessary to maintain his physical existence and by reducing his activity to the most abstract mechanical movement. In so doing, the political economist declares that man has no other needs, either in the sphere of activity or in that of consumption. For even this life he calls human life and human existence.
