Thus on the one hand production which is founded on capital creates universal industry — i.e. surplus labour, value-producing labour; on the other hand it creates a system of general exploitation of natural human attributes, a system of general profitability, whose vehicles seem to be just as much science, as all the physical and intellectual characteristics. There is nothing which can escape, by its own elevated nature or self-justifying characteristics, from this cycle of social production and exchange. Thus capital first creates bourgeois society and the universal appropriation of nature and of social relationships themselves by the members of society. Hence the great civilising influence of capital, its production of a stage of society compared with which all earlier stages appear to be merely local progress and idolatry of nature. Nature becomes for the first time simply an object for mankind, purely a matter of utility; it ceases to be recognised as a power in its own right; and the theoretical knowledge of its independent laws appears only as a stratagem designed to subdue it to human requirements, whether as the object of consumption or as the means of production. Pursuing this tendency, capital has pushed beyond national boundaries and prejudices, beyond the deification of nature and the inherited, self-sufficient satisfaction of existing needs confined within well-defined bounds, and the reproduction of the traditional way of life.
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