{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","title":"人工智能和资本主义的未来","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780745338613","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","uuid":"a2eab101-adfc-4a0d-8142-63a4d11cee02","title":"人工智能和资本主义的未来","normalized_title":"人工智能和资本主义的未来","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780745338613","isbns":["9780745338613","9780745338606","9781786803955","9781786803979","9781786803962"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":225,"navigation_url":"https://workshop.closeclaw.top/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BA%BA%E5%B7%A5%E6%99%BA%E8%83%BD%E5%92%8C%E8%B5%84%E6%9C%AC%E4%B8%BB%E4%B9%89%E7%9A%84%E6%9C%AA%E6%9D%A5","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/a2eab101-adfc-4a0d-8142-63a4d11cee02","page_url":"https://workshop.closeclaw.top/api/ai/books/a2eab101-adfc-4a0d-8142-63a4d11cee02/page","search_url":"https://workshop.closeclaw.top/api/ai/books/a2eab101-adfc-4a0d-8142-63a4d11cee02/search"},"page":{"printed_page":117,"pdf_page":125,"physical_index":125,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"7d0479ffc1dcfa0330c305675852447376285b644cad2b203b9268d6cfabadc4"},"chapter":"Digital Barricades: Interventions in Digital Culture and Politics","content":"This should be read alongside the (in)famous bees and architect passage from Capital:\n\nA spider conducts operations which resemble those of the weaver and a bee would put many a human architect to shame by construction of its honeycomb cells. But what distinguishes the worst architect from the best of bees is that the architect builds the cell in his mind [Kopf] before he constructs it in wax. At the end of every labour process, a result emerges which has already been conceived by the worker at the beginning, hence already existed ideally [ideell]. (Marx 1990: 284)<sup>10</sup>\n\nHere, Marx homes in on consciousness and cognition (e.g. creativity, learning and imagination) as uniquely human and opposes these to the instincts of animals, which determine their entire life-activity. Both human and animal production is hardwired to the survival instinct, but instinct also determines what and how, and the times and places animals produce and consume. The form and content of an animal’s existence is thus determined by what species it is because all animals are identical with their life-activity (Mulhall 1998: 12; Fracchia 2017). For Marx, animal activity is thus ‘unfree’ because it is instinctual.\n\nHumans thus differ from both animals and algorithms because they have ‘cast off’ the ‘instinctive forms’ of their life-activity, i.e. labour (Marx 1990: 283). The anthropocentrism of Marx’s concept of labour can be understood as based on an assumption Marx made about the evolution of humans and of other animals: the former evolved a consciousness and a series of other mental capabilities while the latter did not. Therefore, humans can make their life-activity and labour ‘an object of will and consciousness’, meaning that they can reason about what, how, when and why they produce, and can imagine and deliberate on what they could do differently (Marx 2007: 75; Mulhall 1998: 13). It is on the basis of such choices humans can make in production that Marx makes the argument that humans have ‘free play’ of their mental and physical capabilities.\n\nThis free play also enables humans to produce ‘universally’, i.e. across multiple domains, as opposed to the one-sided, domain-specific production of animals. In other words, humans have a broader range of productive activities than other animals, a range that includes producing ‘in accordance with the standard of every species’. In addition, human production is not limited to immediate physical need because whatever natural limits were once imposed by instinct are overcome and ‘artificially expanded’ (Fracchia 2017). In principle humans can, according to Marx, put their minds and hands to almost anything, including imitating nature and learning from what other animals do and make, such as bees honeycomb cells, beavers’ dams and spiders’ webs, and ‘produce as artifacts that which “immediately belongs to the physical body” of an animal (clothes as artificial skin) and can learn and make things to do what other species do “instinctually” (winged vehicles to fly)’ (Fracchia 2017).\n\nperfect machines, inhuman labour\n\n117","previous_page":116,"next_page":118}