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Drawing upon Alfred Sohn-Rethel's work, we argue that, just as capitalism produces abstract labor, it coproduces both abstract mind and abstract life. Abstract mind is the split between mind and nature and between subject/observer and observed object that characterizes scientific epistemology. Abstract mind reflects an abstracted objectified world of nature as a means to be exploited. Biological life is rendered as abstract life by capitalist exploitation and by the reification and technologization of organisms by contemporary technoscience. What Alberto Toscano has called “the culture of abstraction” imposes market rationality onto nature and the living world, disrupting biotic communities and transforming organisms into what Finn Bowring calls “functional bio-machines.”

The ideal of greater equality has been an important part of America's self‐image. From the time of the U.S. revolution, when equality was a component in our battle cry for freedom, various political movements have held the ideal of greater equality as central to their programs. More than mere political rhetoric, reducing inequality has been the goal of a broad array of public measures. Yet despite all efforts, wealth and income distribution have changed relatively little in U.S. history.

Schmoller claimed that the basic principle of social reform was a contemporary version of Aristotelian “justice”. On the one hand Schmoller defends the necessity for social reform against conservative attacks whilst at the same time denying the legitimacy of Socialist demands for income distribution. The Schmoller approach to justice is re‐examined not only as an important contribution to the history of economics, but of surprising contemporary relevancy.

This chapter explores the trans-national and cross-regional interactions and connections that, beginning in the late eighteenth century, brought about the development of dualistic economies within and outside of Europe; and how this circuit was reconfigured after the world wars by means of decolonization, nationalism, “first” and “second” world development, and globalization. What this perspective brings into view is a horizontal rather than vertical division of the world: the synchronic and interdependent development of dynamic focal points of growth throughout the world shaped, both within and outside of Europe, by trans-local interaction and connection, as well as by local struggles and relations of dominance and subordination.

To demonstrate that, at its core, Marx’s critical theory is not a critique of a mode of class exploitation that distorts modernity, undertaken from a standpoint that affirms labor, but rather one that uncovers and analyzes a unique form of social mediation and domination that structures modernity itself as a historically specific form of social life.

Critical reconstruction, interpretation, and application of Marx’s critique of political economy as developed in the Grundrisse and Capital, to the massive global transformations of the past four decades.

Marx’s critical analysis is well-suited to function as the foundation for a theory that systematically illuminates modern society in the 21st century. It is more conducive to grasping the contemporary world than traditional Marxism or most versions of post-Marxism.

The historical transformations of the past century suggest the central significance of a critique of capitalism for an adequate critical theory today. Such a critique must be capable of grasping the core of a social formation that is generative of a peculiar dynamic of identity and non-identity, of pointing beyond itself while reasserting itself. It indicates that the realization of the possibility of the abolition of proletarian labor is a necessary response to a deep structural crisis of capitalism.