>>5372444
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HOMO
SOME LUNCHBOX MUSIC
That's a lotta bush huh
(you) like the taste of finnish bemis
Marx had a special concern with how people relate to their own labour power.[232] He wrote extensively about this in terms of the problem of alienation.[233] As with the dialectic, Marx began with a Hegelian notion of alienation but developed a more materialist conception.[232] Capitalism mediates social relationships of production (such as among workers or between workers and capitalists) through commodities, including labour, that are bought and sold on the market.[232] For Marx, the possibility that one may give up ownership of one's own labour – one's capacity to transform the world – is tantamount to being alienated from one's own nature and it is a spiritual loss.[232] Marx described this loss as commodity fetishism, in which the things that people produce, commodities, appear to have a life and movement of their own to which humans and their behaviour merely adapt.[234]
Commodity fetishism provides an example of what Engels called "false consciousness",[235] which relates closely to the understanding of ideology. By "ideology", Marx and Engels meant ideas that reflect the interests of a particular class at a particular time in history, but which contemporaries see as universal and eternal.[236] Marx and Engels's point was not only that such beliefs are at best half-truths, as they serve an important political function. Put another way, the control that one class exercises over the means of production includes not only the production of food or manufactured goods, but also the production of ideas (this provides one possible explanation for why members of a subordinate class may hold ideas contrary to their own interests).[91][237] An example of this sort of analysis is Marx's understanding of religion, summed up in a passage from the preface[238] to his 1843 Contribution to the Critique of Hegel's Philosophy of Right:
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions.[239]
Whereas his Gymnasium senior thesis at the Gymnasium zu Trier [de] argued that religion had as its primary social aim the promotion of solidarity, here Marx sees the social function of religion in terms of highlighting/preserving political and economic status quo and inequality.[240]
Marx was an outspoken opponent of child labour,[241] saying that British industries "could but live by sucking blood, and children’s blood too", and that U.S. capital was financed by the "capitalized blood of children".[219][242]
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Arthur Dent, Ford Prefect, Trillian, and Zaphod Beeblebrox leave the planet Magrathea on the Heart of Gold. A Vogon ship attacks them, and Arthur's attempt to have the ship's computer make him a cup of tea leaves the Heart of Gold unable to fight it off. Zaphod calls up his ancestor Zaphod Beeblebrox the Fourth to rescue them. Zaphod and Marvin vanish, leaving the others on the ship in a black void.
Zaphod and Marvin find themselves on Ursa Minor Beta, the home planet for the offices of the Hitchhiker's Guide. Zaphod goes looking for Zarniwoop, the Guide's lead editor, though his staff insist he has been out of a intergalactic cruise. A man named Roosta takes Zaphod to Zarniwoop's offices just as Frogstar fighters attack the building and tow it to their home planets, Frogstar World B. Following Roosta's instructions and escaping through Zarniwoop's office's windows, he is caught by Gargravarr and taken to be exposed to the Total Perspective Vortex, a device that drives those that experience mad due to showing them their insignificant contributions to the infinite universe. However, Zaphod is unfazed by the Vortex, telling a perplexed Gargravarr that it showed him that he was the most important being in the universe. Left to his own, Zaphod eventually finds Zarniwoop on a long-abandoned spaceliner. Zarniwoop reveals that once Zaphod stepped into his offices, he has been in a virtual universe designed for Zaphod's benefit for purposes of bringing the Heart of Gold, which had been microscopically shrunk and in Zaphod's pocket, to Zarniwoop, so that Zarniwoop can use it to find the true ruler of the universe. However, Zaphod reunites with Ford, Arthur, and Trillian, and escape to the nearest restaurant. This turns out to be the Restaurant at the End of the Universe, built atop the ruins of Frogstar World B and existing in a time bubble near the end of the universe; they also find Marvin, now billions of years old, having been waiting for them as a parking attendant.
Knowing Zarniwoop will track them down, Zaphod suggests they leave, stealing a sleek, all-black spacecraft. Too late they discover this is a special stunt ship for the band Disaster Area, which is programmed to fall into a local sun in time with the band's climax. Marvin reluctantly volunteers to be stay behind and operate a teleporter so the others can escape. Zaphod and Trillian find themselves back aboard the Heart of Gold under Zarniwoop's control, and who forces them to use the ship's Impossibility Drive to taken them to The Ruler of the Universe. On a unpopulated planet, they find the Ruler is an old man that has no idea he is the ruler, and is even skeptical if anything around him exists. While Zarniwoop tries to reason with the Ruler, Zaphon and Trillian make their escape in the Heart of Gold, stranding Zarniwoop.
Meanwhile, Arthur and Ford find themselves aboard the Golgafrinchan Ark Fleet Ship B, which they discover was a way for the Golgafrinchans to divest themselves of a useless portion of their population by claiming a planetary disaster is coming. The Ark crashes onto a planet, which Arthur and Ford determine is pre-historic Earth, and they fear that the Golgafrinchans, who have been killing the Neanderthals, will interfere with the machinations of the computer Deep Thought had build to determine the Ultimate Question to Life, the Universe and Everything, which the Answer is 42. Hoping that remnants of prehistoric humans are still under the programming, they use a make-shift Scrabble set and have Arthur pull out tiles at random, discovering that the Question is "What do you get if you multiply six by nine?" Ford thinks this explains why the universe is a giant "cock-up", and the two resign to make the best of their life on prehistoric Earth.
Marx's thoughts on labour were related to the primacy he gave to the economic relation in determining the society's past, present and future (see also economic determinism).[213][216][243] Accumulation of capital shapes the social system.[216] For Marx, social change was about conflict between opposing interests, driven in the background by economic forces.[213] This became the inspiration for the body of works known as the conflict theory.[243] In his evolutionary model of history, he argued that human history began with free, productive and creative work that was over time coerced and dehumanised, a trend most apparent under capitalism.[213] Marx noted that this was not an intentional process, rather no individual or even state can go against the forces of economy.[216]
The organisation of society depends on means of production. The means of production are all things required to produce material goods, such as land, natural resources and technology but not human labor. The relations of production are the social relationships people enter into as they acquire and use the means of production.[243] Together, these compose the mode of production and Marx distinguished historical eras in terms of modes of production. Marx differentiated between base and superstructure, where the base (or substructure) is the economic system and superstructure is the cultural and political system.[243] Marx regarded this mismatch between economic base and social superstructure as a major source of social disruption and conflict.[243]
Despite Marx's stress on critique of capitalism and discussion of the new communist society that should replace it, his explicit critique is guarded, as he saw it as an improved society compared to the past ones (slavery and feudalism).[91] Marx never clearly discusses issues of morality and justice, but scholars agree that his work contained implicit discussion of those concepts.[91]