distinction between the dominance of merchants capital and that of industrial capitalisation of agriculture, etc. )Interrupted abruptly now and again by " irrational catastrophes, the way is opened up for an infinite progression leading to the thorough-goin capitalist rationalisation of society as a whole For the proletariat, however, thesame process means its own emergence as a class. In both cases a transformation from quantity to quality is involved. We need only consider the line of development leading from the medieval craft via simple cooperation and manufacture to the modern factory and we shall see the extent to which even for the bourgeoisie the qualitative changes stand out as milestones on the road The class meaning of these changes lies precisely in the fact that the bourgeoisie regularly transforms each new qualitative gain back on to the quantitative level of yet another rational calculation. Whereas for the proletariat the same development has a different class meaning it means the abolition of the isolated individual. it means that workers can become conscious of the social character of labour, it means that the abstract, universal form of the societal principle as it is manifested can be increasingly concretised and overcome This enables us to understand why it is only in the proletariat that the process by which a mans achievement is split off from his total personality and becomes a commodity leads to a nary consciousness. It is true, demonstrated in Section I that the ba structure of reification can be found in all the social forms of modern capitalism( bureaucracy. But this structure can only be made fully conscious in the work-situation of the proletarian. For his work as he experiences it directly possesses the naked and abstract form of the commodity, while in other forms of work this is hidden behind the facade of"mental labour, of responsibility,, etc.(and sometimes it even lies concealed behind patriarchal forms ). The more deeply reification penetrates into the soul of the man who sells his achievement as a commodity the more deceptive appearances are(as in the case of journalism) Corresponding to the objective concealment of the commodity form, there is the subjective element. This is the fact that while the process by which the worker is reified and becomes a commodity dehumanises him and cripples and atrophies his soul'-as long as he does not consciously rebel against it-it remains true that precisely his humanity and his soul are not changed into commodities. He is able therefore to objectify himself completely against his existence while the man reified in the bureaucracy, for instance, is turned into a commodity, mechanised and reified in the only faculties that might enable him to rebe against reification. Even his thoughts and feelings become reified. As Hegel says: It is much harder to bring movement into fixed ideas than into sensuous existence"[31] In the end this corruption assumes objective forms also. The worker experiences his place in the production process as ultimate but at the same time it has all the characteristics of the commodity(the uncertainties of day-to-day movements of the market ). This stands in contrast to other groups which have both the appearance of stability( the routine of duty, pension, etc. and also the -- possibility of an individual,s elevating himself into the ruling class By such means astatus-consciousness' is created that is calculated to inhibit effectively the rowth of a class consciousness. Thus the purely abstract negativity in the life of the worker is objectively the most typical manifestation of reification, it is the constitutive type of apitalist socialisation. But for this very reason it is also subjectively the point at which this structure is raised to consciousness and where it can be breached in practice. As Marx says Labour. is no longer grown together with the individual into one particular determination [32] once the false manifestations of this unmediated existence are abolished. the true existence of the proletariat as a class will begindistinction between the dominance of merchant’s capital and that of industrial capital, the capitalisation of agriculture, etc.) Interrupted abruptly now and again by ‘irrational’ catastrophes, the way is opened up for an infinite progression leading to the thorough-going capitalist rationalisation of society as a whole. For the proletariat, however, the ‘same’ process means its own emergence as a class. In both cases a transformation from quantity to quality is involved. We need only consider the line of development leading from the medieval craft via simple cooperation and manufacture to the modern factory and we shall see the extent to which even for the bourgeoisie the qualitative changes stand out as milestones on the road. The class meaning of these changes lies precisely in the fact that the bourgeoisie regularly transforms each new qualitative gain back on to the quantitative level of yet another rational calculation. Whereas for the proletariat the ‘same’ development has a different class meaning: it means the abolition of the isolated individual, it means that workers can become conscious of the social character of labour, it means that the abstract, universal form of the societal principle as it is manifested can be increasingly concretised and overcome. This enables us to understand why it is only in the proletariat that the process by which a man’s achievement is split off from his total personality and becomes a commodity leads to a revolutionary consciousness. It is true, as we demonstrated in Section I, that the basic structure of reification can be found in all the social forms of modern capitalism (e.g. bureaucracy.) But this structure can only be made fully conscious in the work-situation of the proletarian. For his work as he experiences it directly possesses the naked and abstract form of the commodity, while in other forms of work this is hidden behind the façade of ‘mental labour’, of ‘responsibility’, etc. (and sometimes it even lies concealed behind ‘patriarchal’ forms). The more deeply reification penetrates into the soul of the man who sells his achievement as a commodity the more deceptive appearances are (as in the case of journalism). Corresponding to the objective concealment of the commodity form, there is the subjective element. This is the fact that while the process by which the worker is reified and becomes a commodity dehumanises him and cripples and atrophies his ‘soul’ – as long as he does not consciously rebel against it – it remains true that precisely his humanity and his soul are not changed into commodities. He is able therefore to objectify himself completely against his existence while the man reified in the bureaucracy, for instance, is turned into a commodity, mechanised and reified in the only faculties that might enable him to rebel against reification. Even his thoughts and feelings become reified. As Hegel says: “It is much harder to bring movement into fixed ideas than into sensuous existence.” [31] In the end this corruption assumes objective forms also. The worker experiences his place in the production process as ultimate but at the same time it has all the characteristics of the commodity (the uncertainties of day-to-day movements of the market). This stands in contrast to other groups which have both the appearance of stability (the routine of duty, pension, etc.) and also the – abstract – possibility of an individual’s elevating himself into the ruling class. By such means a ‘status-consciousness’ is created that is calculated to inhibit effectively the growth of a class consciousness. Thus the purely abstract negativity in the life of the worker is objectively the most typical manifestation of reification, it is the constitutive type of capitalist socialisation. But for this very reason it is also subjectively the point at which this structure is raised to consciousness and where it can be breached in practice. As Marx says: “Labour ... is no longer grown together with the individual into one particular determination” [32] once the false manifestations of this unmediated existence are abolished, the true existence of the proletariat as a class will begin