La réduction en esclavage et sa relation à l'émancipation du concept d'économie
Institution:
AmiensDisciplines:
Directors:
Abstract EN:
Once illustrated that the concept of economics cannot analyse slavery since it has been constructed in order to legitimize capitalism, the question is to demonstrate that it is, on the contrary, the penetration of trade in the ancient city of greece which results in the introduction of the slave to this city ; slave here used in the true sense of the word, i. E. An absolute stranger totally deprived of the ability to deliberate by the process which leads him to this society. His introduction is facilitated by the anteriority of the practice of buying and selling of humans above those of goods, and by the anteriority of foreign trade above local trade. As the absolute stranger is deprived of this ability to deliberate, the man who buys him can not only deliberate for him, but also by comparing himself to this stranger, he defines himself as a superior being because of the ability to deliberate that only he himself would possess. Thus, the objective of the buyer is going to be to provide for his essential needs by using human beings that he gives orders to, principally by using his slaves (or his own body if he does not own any), and to avoid being given to like one gives to a slave what the desires as well as his essential needs. In order to avoid such a degrading donation, the community of men recognizing themselves as being free to deliberate are going to have to institute another method of exchange between themselves : the method of market trading that was practised in former times on the scale of communities that were autonomous and free regarding each other, thus penetrates the city for the first time, at the same time as the advent of the slave society of ancient greece.
Abstract FR:
Une fois demontre, dans une premiere partie, que le concept d'economie ne peut analyser le rapport esclavagiste, puisqu'il a ete construit afin de legitimer le seul rapport de production capitaliste, il s'agit, dans une seconde partie, de demontrer que c'est, au contraire, la penetration des rapports marchands au sein de la cite grecque antique qui resulte de l'introduction au sein de cette meme cite de l'esclave a proprement parler, c'est-a-dire d'un etranger absolu totalement prive de sa faculte de deliberer par le processus qui le mene au sein de cette societe ; son introduction est facilitee d'une part, par l'anteriorite des pratiques de vente et d'achat d'hommes sur celles de marchandises et, d'autre part, par l'anteriorite du commerce au long cours sur le commerce tout court. L'etranger absolu etant prive de cette faculte de deliberer, l'homme qui l'achete ne peut, non seulement, que deliberer a sa place, mais egalement, en se comparant a lui, se definir comme un etre superieur par la faculte de deliberer que lui seul possederait. Se definissant desormais ainsi, l'objectif de l'acheteur va etre, d'un cote, de subvenir a ses besoins essentiels a l'aide des corps qu'il commande, principalement a l'aide de ses esclaves (de sa propre force de travail s'il n'en a pas), et d'un autre cote, d'eviter de se faire donner comme on donne a un esclave ce qu'il desire en plus de ses besoins essentiels. Afin d'eviter un tel don avilissant, la communaute des hommes se reconnaissant comme etant libres de deliberer va devoir instituer un autre mode d'echange entre-eux : le mode marchand qui, plus ancien car se pratiquant auparavant a l'echelle des communautes autonomes et libres les unes vis-a-vis des autres, penetre ainsi pour la premiere fois la cite, constitutivement a l'avenement de la societe esclavagiste de la grece antique.