pc2 [1]
character of gild or corporative systems (artisan labor as its subject and the constituent element of ownership) is analyzable in terms of a relation to the instrument of production: the tool as property. This differs from the relations to the earth, tot he land as one's own, which is rather that of the raw material as property. In this historic state No.2 property is thus constituted by the laboring subject's relation to this single element of the conditions of production, which makes him into a laboring proprietor; and this state may exist only as contradiction of state No.1, or, if you like, as supplementary to a modified state No.1. The first formula of capital negates this historic state also. There is a third _possible form_ which is to act as proprietor neither of the land nor of the instrument (i.e., nor of labor itself), but only of the means of subsistence, which are then found as the natural condition of the laboring subject. This is at bottom the formula of slavery and serfdom, which is also negated, or assumed to have been historically dissolved, in the relation of the worker to the conditions of production as capital. The primitive forms of property necessarily dissolve into the relation of property to the different objective elements conditioning production; they are the economic basis of different forms of community, and in turn presuppose forms of community. These forms are significantly modified once labor itself is placed among the _objective conditions of production_ (as in slavery and serfdom), as a result of which the simple affirmative character of all forms of property embraced in No.1 is lost and modified. All of these include potential slavery, and therefore their own abolition. So far as No.2 is concerned, in which the particular kind of labor -- i.e., its craft mastery and consequently property in the instrument of labor -- equals property in the conditions of production, this admittedly excludes slavery and serfdom. However, it may lead to an analogous negative development in the form of a caste system. The third form, of property in the means of subsistence, cannot contain any relationship of the _laboring_ individual to the conditions of production, and therefore of existence, unless it is dissolved into slavery and serfdom. It can only be the relation of the member of the primitive community founded upon landed property, who happens to have lost his ownership of land without as yet having advanced to property No.2, as in the case of the Roman plebs at the time of "bread and circuses" [that is, of a propertyless mass living on a public dole]. The relation of retainers to their lords, or that of personal service, is essentially different. For it (personal service) forms at bottom merely the mode of existence of the landowner, who no longer labors himself, but whose property includes the laborers themselves as serfs, etc., among the conditions of production. What we have here as an essential relation of appropriation is the _relationship of domination_. Appropriation can create no such relation to animal, the soil, etc., even though the animal serves its master. The appropriation of another's _will_ is presupposed in the relationship of domination. Beings without will, like animals, may indeed render services, but their owner is not thereby _lord and master_. However, what we see here is, how the _relations of domination and servitude_ also enter into this formula of the appropriation of the instruments of production; and they constitute a necessary ferment of the development and decay of all primitive relations of property and production. At the same time, they express their limitations. To be sure, they are also reproduced in capital, though in an indirect (mediated) form, and hence they also constitute a ferment in its dissolution, and are the emblems of its limitations. "The right to sell oneself and one's dependence in times of distress, was unfortunately general; it prevailed both in the