“The process by which people in the West came to define what made their own civilization distinctive among the civilizations of the world entailed drawing a series of sharp contrasts between what they noww began to see as Western and what they began to see as non-Western. These contrasts delienated those characteristics and virtues which Europeans were coming to see as unique to Western civilization, especially in its modern form, and which they thought accounted for its increasing power, wealth and knowledge. Conversely, it was other societies’ lack of these characteristics, these core values and traits, that made them weak and backward and that thus both facilitated and justified Western domination. In the course of defining who they were not and who their ‘others’ were, Europeans simultaneously defined and consolidated their own identity.”Zachary Lockman, Contending Visions of the Middle East
In his chapter on Marx’s critique on capital, Dipesh Chakrabarti ( Provincializing Europe : Postcolonial Thought and Historical Difference, Princeton 2000) tries to deal with the idea that provincialized Europe has a universal and overarching character. Marx criticized capital on two categories: the abstract human and the idea of history. As historicism assumes that capital arose in Europe out of the Enlightenment rationalism and humanism, it constitutes a unity both in time and space. For Chakrabarti, and Marx, the main reason behind this assumption is the need for a homogenous and common unit for measuring human activity. This measurement will of course be designed to reduce diversity and human belongings into one category called ‘labor’. Abstract labor, therefore, is to destroy differences among workers. Abstract labor is abstracted from any empirical history, it is like a ghost. However, paradoxically, capital is in need of a human, concrete, labor in advance in o...
