autonomy, as the growing relativisation of the commodity character of a product at the various stages of production. [9I It is thus possible to separate forcibly the production of a use-value in time and space. This goes hand in hand with the union in time and space of special operations that are related to a set of heterogeneous use-values (2) In the second place, this fragmentation of the object of production necessarily entails the fragmentation of its subject. In consequence of the rationalisation of the work-process the human qualities and idiosyncrasies of the worker appear increasingly as mere sources oferror when contrasted with these abstract special laws functioning according to rational predictions. Neither objectively nor in his relation to his work does man appear as the authentic master of the process; on the contrary, he is a mechanical part incorporated into a mechanical system. He finds it already pre-existing and self-sufficient, it functions independently of him and he has to conform to its laws whether he likes it or not. [101As labour is progressively rationalised and mechanised his lack of will is reinforced by the way in which his activity becomes less and less active and more and more contemplative. [11] The contemplative stance adopted towards a process mechanically conforming to fixed laws and enacted independently of man's consciousness and impervious to human intervention, i.e.a perfectly closed system, must likewise transform the basic categories of mans immediate attitude to the world: it reduces space and time to a common denominator and degrades time to the dimension of space. Marx puts it thus Through the subordination of man to the machine the situation arises in which men are e faced by their labour; in which the pendulum of the clock has become as accurate a measure the relative activity of two workers as it is of the speed of two locomotives. Therefore, we should not say that one mans hour is worth another mans hour, but rather that one man during an hour is worth just as much as another man during an hour. Time is everything, is nothing: he is at the most the incarnation of time. Quality no longer matters. Quantity decides everything: hour for hour, day for day ..."[121 hus time sheds its qualitative, variable, flowing nature; it freezes into an exactly delimited, quantifiable continuum filled with quantifiable things'(the reified, mechanically objectified performance'of the worker, wholly separated from his total short, it becomes space. [13] In this environment where time is transformed into abstract, exactly measurable, physical space an environment at once the cause and effect of the scientifically and mechanically fragmented and specialised production of the object of labour, the subjects of labour must likewise be rationally fragmented. On the one hand, the objectification of their labour-power into something opposed to their total personality (a process already accomplished with the sale of that labour-power as a commodity)is now made into the permanent ineluctable reality of their daily life. Here, too, the personality can do no more than look on helplessly while its own existence is reduced to an isolated particle and fed into an alien system. On the other hand, the mechanical disintegration of the process of production into its components also destroys those bonds that had bound individuals to a community in the days when production was stillorganic'. In this respect, too, makes them isolated abstract atoms whose work no longer brings them together directly and organically; it becomes mediated to an increasing extent exclusively by the abstract laws of the mechanism which imprisons them The internal organisation of a factory could not possibly have such an effect-even within the factory itself-were it not for the fact that it contained in concentrated form the whole structure of capitalist society. Oppression and an exploitation that knows no bounds and scorns every human dignity were known even to pre-capitalist ages. So too was massautonomy, as the growing relativisation of the commodity character of a product at the various stages of production. [9] It is thus possible to separate forcibly the production of a use-value in time and space. This goes hand in hand with the union in time and space of special operations that are related to a set of heterogeneous use-values. (2) In the second place, this fragmentation of the object of production necessarily entails the fragmentation of its subject. In consequence of the rationalisation of the work-process the human qualities and idiosyncrasies of the worker appear increasingly as mere sources of error when contrasted with these abstract special laws functioning according to rational predictions. Neither objectively nor in his relation to his work does man appear as the authentic master of the process; on the contrary, he is a mechanical part incorporated into a mechanical system. He finds it already pre-existing and self-sufficient, it functions independently of him and he has to conform to its laws whether he likes it or not. [10] As labour is progressively rationalised and mechanised his lack of will is reinforced by the way in which his activity becomes less and less active and more and more contemplative. [11] The contemplative stance adopted towards a process mechanically conforming to fixed laws and enacted independently of man’s consciousness and impervious to human intervention, i.e. a perfectly closed system, must likewise transform the basic categories of man’s immediate attitude to the world: it reduces space and time to a common denominator and degrades time to the dimension of space. Marx puts it thus: "Through the subordination of man to the machine the situation arises in which men are effaced by their labour; in which the pendulum of the clock has become as accurate a measure of the relative activity of two workers as it is of the speed of two locomotives. Therefore, we should not say that one man’s hour is worth another man’s hour, but rather that one man during an hour is worth just as much as another man during an hour. Time is everything, man is nothing; he is at the most the incarnation of time. Quality no longer matters. Quantity alone decides everything: hour for hour, day for day .... ” [12] Thus time sheds its qualitative, variable, flowing nature; it freezes into an exactly delimited, quantifiable continuum filled with quantifiable ‘things’ (the reified, mechanically objectified ‘performance’ of the worker, wholly separated from his total short, it becomes space. [13] In this environment where time is transformed into abstract, exactly measurable, physical space, an environment at once the cause and effect of the scientifically and mechanically fragmented and specialised production of the object of labour, the subjects of labour must likewise be rationally fragmented. On the one hand, the objectification of their labour-power into something opposed to their total personality (a process already accomplished with the sale of that labour-power as a commodity) is now made into the permanent ineluctable reality of their daily life. Here, too, the personality can do no more than look on helplessly while its own existence is reduced to an isolated particle and fed into an alien system. On the other hand, the mechanical disintegration of the process of production into its components also destroys those bonds that had bound individuals to a community in the days when production was still ‘organic’. In this respect, too, makes them isolated abstract atoms whose work no longer brings them together directly and organically; it becomes mediated to an increasing extent exclusively by the abstract laws of the mechanism which imprisons them. The internal organisation of a factory could not possibly have such an effect - even within the factory itself - were it not for the fact that it contained in concentrated form the whole structure of capitalist society. Oppression and an exploitation that knows no bounds and scorns every human dignity were known even to pre-capitalist ages. So too was mass