process in daily life only to be confronted by unmediated catastrophes when the pattern reversed This is based -as we have shown -on the fact that the bourgeoisie al ways perceives the subject and object of the historical process and of social reality in a double form: in terms of his consciousness the single individual is a perceiving subject confronting the overwhelming objective necessities imposed by society of which only minute fragments can be comprehended But in reality it is precisely the conscious activity of the individual that is to be found on the object-side of the process, while the subject(the class) cannot be awakened into consciousness and this activity must al ways remain beyond the consciousness of the- apparent-subject, the individual Thus we find the subject and object of the social process coexisting in a state of dialectical nteraction. But as they always appear to exist in a rigidly twofold form, each external to the other, the dialectics remain unconscious and the objects retain their twofold and hence rigid character. This rigidity can only be broken by catastrophe and it then makes way for an equally rigid structure. This unconscious dialectic which is for that very reason unmanageable breaks forth in their confession of naive surprise, when what they have just thought to have defined with great difficulty as a thing suddenly appears as a social relation and then appears to tease them again as a thing, before they have barely managed to define it as a For the proletariat social reality does not exist in this double form. It appears in the first instance as the pure object of societal events. In every aspect of daily life in which the individual worker imagines himself to be the subject of his own life he finds this to be illusion that is destroyed by the immediacy of his existence. This forces upon him the knowledge that the most elementary gratification of his needs, "his own individual consumption, whether it proceed within the workshop or outside it, whether it be part of the process of reproduction or not, forms therefore an aspect of the production and the reproduction of capital; just as cleaning machinery does, whether it be done while the subordination to abstract mental categories makes its appearance in the life of the worker immediately as a process of abstraction of which he is the victim, and which cuts him off from his labour-power, forcing him to sell it on the market as a commodity, belonging to him And by selling this, his only commodity, he integrates it(and himself: for his commodity is inseparable from his physical existence)into a specialised process that has been rationalised and mechanised, a process that he discovers already existing, complete and able to function without him and in which he is no more than a cipher reduced to an abstract quantity, a mechanised and rationalised tool Thus for the worker the reified character of the immediate manifestations of capitali society receives the most extreme definition possible. It is true: for the capitalist also there is the same doubling of personality, the same splitting up of man into an element of the movement of commodities and an(objective and impotent)observer of that movement. [251 But for his consciousness it necessarily appears as an activity (albeit this activity is objectively an illusion), in which effects emanate from himself. This illusion blinds him to the true state of affairs, whereas the worker, who is denied the scope for such illusory activity perceives the split in his being preserved in the brutal form of what is in its whole tendency a slavery without limits. He is therefore forced into becoming the object of the process by which he is turned into a commodity and reduced to a mere quanti But this very fact forces him to surpass the immediacy of his condition. For as Marx says " Time is the place of human development. (26 The quantitative differences in exploitationprocess in daily life only to be confronted by unmediated catastrophes when the pattern is reversed. This is based – as we have shown – on the fact that the bourgeoisie always perceives the subject and object of the historical process and of social reality in a double form: in terms of his consciousness the single individual is a perceiving subject confronting the overwhelming objective necessities imposed by society of which only minute fragments can be comprehended. But in reality it is precisely the conscious activity of the individual that is to be found on the object-side of the process, while the subject (the class) cannot be awakened into consciousness and this activity must always remain beyond the consciousness of the – apparent – subject, the individual. Thus we find the subject and object of the social process coexisting in a state of dialectical interaction. But as they always appear to exist in a rigidly twofold form, each external to the other, the dialectics remain unconscious and the objects retain their twofold and hence rigid character. This rigidity can only be broken by catastrophe and it then makes way for an equally rigid structure. This unconscious dialectic which is for that very reason unmanageable “breaks forth in their confession of naive surprise, when what they have just thought to have defined with great difficulty as a thing suddenly appears as a social relation and then reappears to tease them again as a thing, before they have barely managed to define it as a social relation.” [23] For the proletariat social reality does not exist in this double form. It appears in the first instance as the pure object of societal events. In every aspect of daily life in which the individual worker imagines himself to be the subject of his own life he finds this to be an illusion that is destroyed by the immediacy of his existence. This forces upon him the knowledge that the most elementary gratification of his needs, “his own individual consumption, whether it proceed within the workshop or outside it, whether it be part of the process of reproduction or not, forms therefore an aspect of the production and the reproduction of capital; just as cleaning machinery does, whether it be done while the machinery is working or while it is standing idle.” [24] The quantification of objects, their subordination to abstract mental categories makes its appearance in the life of the worker immediately as a process of abstraction of which he is the victim, and which cuts him off from his labour-power, forcing him to sell it on the market as a commodity, belonging to him. And by selling this, his only commodity, he integrates it (and himself: for his commodity is inseparable from his physical existence) into a specialised process that has been rationalised and mechanised, a process that he discovers already existing, complete and able to function without him and in which he is no more than a cipher reduced to an abstract quantity, a mechanised and rationalised tool. Thus for the worker the reified character of the immediate manifestations of capitalist society receives the most extreme definition possible. It is true: for the capitalist also there is the same doubling of personality, the same splitting up of man into an element of the movement of commodities and an (objective and impotent) observer of that movement. [25] But for his consciousness it necessarily appears as an activity (albeit this activity is objectively an illusion), in which effects emanate from himself. This illusion blinds him to the true state of affairs, whereas the worker, who is denied the scope for such illusory activity, perceives the split in his being preserved in the brutal form of what is in its whole tendency a slavery without limits. He is therefore forced into becoming the object of the process by which he is turned into a commodity and reduced to a mere quantity. But this very fact forces him to surpass the immediacy of his condition. For as Marx says, “Time is the place of human development.” [26] The quantitative differences in exploitation