Productive forces, productive powers, or forces of production (German: Produktivkräfte) is a central idea in Marxism and historical materialism.
In Karl Marx and Friedrich Engels' own critique of political economy, it refers to the combination of the means of labor (tools, machinery, land, infrastructure, and so on) with human labour power. Marx and Engels probably derived the concept from Adam Smith's reference to the "productive powers of labour" (see e.g. chapter 8 of The Wealth of Nations (1776)), although the German political economist Friedrich List also mentions the concept of "productive powers" in The National System of Political Economy (1841).
All those forces which are applied by people in the production process (body and brain, tools and techniques, materials, resources, quality of workers' cooperation, and equipment) are encompassed by this concept, including those management and engineering functions technically indispensable for production (as contrasted with social control functions). Human knowledge can also be a productive force.
Together with the social and technical relations of production, the productive forces constitute a historically specific mode of production.
Karl Marx emphasized that with few exceptions means of labour are not a productive force unless they are actually operated, maintained and conserved by living human labour. Without applying living human labour, their physical condition and value would deteriorate, depreciate, or be destroyed (an example would be a ghost town or capital depreciation due to strike action). Simultaneously, technological developments which serve as means of production would not exist without what Marx refers to as "general intellect," the human innovation and industry which motivates industrial development.[1]
Capital itself, being one of the factors of production, comes to be viewed in capitalist society as a productive force in its own right, independent from labour, a subject with "a life of its own". Indeed, Marx sees the essence of what he calls "the capital relation" as being summarised by the circumstance that "capital buys labour", i.e. the power of property ownership to command human energy and labour-time, and thus of inanimate "things" to exert an autonomous power over people. What disappears from view is that the power of capital depends in the last instance on human cooperation.
The productive power of cooperation comes to be viewed as the productive power of capital, because it is capital which forcibly organises people, rather than people organising capital. Marx regarded this as a supreme reification.
Unlike British classical economics, Marxian economics classifies financial capital as being an element of the relations of production, rather than the factors or forces of production ("not a thing, but a social relation between persons, established by the instrumentality of things").[2]
Marx and Engels did not believe that human history featured a continuous growth of the productive forces. Rather, the development of the productive forces was characterised by social conflicts. Some productive forces destroyed other productive forces, sometimes productive techniques were lost or destroyed, and sometimes productive forces could be turned into destructive forces:
The Institute of Economics of the Academy of Sciences of the U.S.S.R., textbook (1957, p xiv) says that "[t]he productive forces reflect the relationship of people to the objects and forces of nature used for the production of material wealth." (italics added) While productive forces are a human activity, the concept of productive forces includes the concept that technology mediates the human-nature relationship. Productive forces do not include the subject of labor (the raw materials or materials from nature being worked on). Productive forces are not the same thing as the means of production. Marx identified three components of production: human labor, subject of labor, and means of labor (1967, p 174). Productive forces are the union of human labor and the means of labor; means of production are the union of the subject of labor and the means of labor. (Institute of Economics of the Academy of Sciences of the U.S.S.R., 1957, p xiii).
On the other hand, The Great Soviet Encyclopedia (1969–1978) states:
According to this, productive forces have such structure:
Marxism in USSR served as core philosophical paradigm or platform, and had been developing as a science. So different views, hypotheses and approaches were widely discussed, tested and refined with time.
Other interpretations, sometimes influenced by postmodernism and the concept of commodity fetishism have by contrast emphasized the reification of the powers of technology, said to occur by the separation of technique from the producers, and by falsely imputing human powers to technology as autonomous force, the effect being a perspective of inevitable and unstoppable technological progress operating beyond any human control, and impervious to human choices.
In turn, this is said to have the effect of naturalising and legitimating social arrangements produced by people, by asserting that they are technically inevitable. The error here seems to be that social relations between people are confused and conflated with technical relations between people and things, and object relations between things; but this error is said to be a spontaneous result of the operation of a universal market and the process of commercialization.
Marx's concept of productive forces also has some relevance for discussions in economics about the meaning and measurement of productivity.
Modern economics theorises productivity in terms of the marginal product of the factors of production. Marx theorises productivity within the capitalist mode of production in terms of the social and technical relations of production, with the concept of the organic composition of capital and the value product. He suggests there is no completely neutral view of productivity possible; how productivity is defined depends on the values and interests people have. Thus, different social classes have different notions of productivity reflecting their own station in life, and giving rise to different notions of productive and unproductive labour.
In 1984 Deng Xiaoping declared "the fundamental task for the socialist stage is to develop the productive forces".[3] For Deng "only by constantly developing the productive forces can a country gradually become strong and prosperous, with a rising standard of living."[4]
Deng Xiaoping in 1988 described science and technology as the primary productive force.[5] This idea was incorporating into Deng Xiaoping Theory.