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ABSTRACT: Time is central to Martin Hägglund’s dialogue of secular religion and religious freedom. Time is exactly what’s finite on this life and presides over the relationships we worth and our threat of dropping them. Hägglund adopted the notion of disposable time from Karl Marx’s Grundrisse and reframed it because the extra descriptive socially accessible free time. Following Marx, Hägglund advocates the revaluation of values in order that socially accessible free time would turn into the measure of worth relatively than socially crucial labour time.
A detailed examination of the origin of Marx’s evaluation of disposable time means that questions of religion and freedom have been inherent within the idea because it was expressed within the 1821 pamphlet, The Supply and Treatment of the Nationwide Difficulties that influenced Marx, within the writings of William Godwin that impressed the 1821 pamphlet, and finally in theological views on the doctrine of the calling that Godwin secularized in his pioneering advocacy of leisure as a common human proper.
Marx’s innovation was to indicate that the creation of disposable time is the idea of all wealth. Beneath capitalism, disposable time is expropriated within the type of surplus labour time, thereby inverting the connection between crucial and superfluous labour time – the superfluous turns into crucial (for capital) and the required superfluous. Marx’s evaluation of the inversion of crucial and superfluous labour time bears shut resemblance to Ludwig Feuerbach’s critique in The Essence of Christianity, which had influenced the early Marx, of the inversion of collective humanity and the divine.
Forthcoming in Stasis journal. My pre-peer evaluation draft is at timeworkweb. Last model must be accessible quickly and can be open entry.
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