If history teaches us anything, it is that lesson plans are lies. Useful lies, sometimes, but lies nonetheless. How do we really learn things? How is it that something I did not understand yesterday, I can understand today? What did I do that uncovered a new relationship to the object of my inquiry, and can it even be replicated? I’ll leave these kind of probing questions to professional epistemologists (there’s a few out there I assume, with ID and job title swinging from their institutional lanyards). For my purposes here it’s best to look at the paradigmatic cases: things that might have gone unexamined but which at some moment in time gave up their workings — things we became ‘educated’ about.
Marx dared to enter the holy and mystical cave of the economists with a crystal-cut determination to see what was really going on there, he dared to lift the lid on the illusionist’s cabinet. He wanted to understand precisely what this thing ‘value’ was; where it came from, how it was born, how it functioned and changed its own shape and its name, what it did. He wanted to understand its own logic. There is something at least minimally sacrilegious, heretical, or even blasphemous in the gesture by which Marx enters into his discussion of the commodity. It is like taking a forbidden camera into a church with the desire to document its material culture accurately and meticulously, and to analyse how it worked as a whole system. This transgressive, profaning gesture — that of trespassing in a sacred space and liberating its apparatus for a human use, the use of analysis upon the supposedly numinous — is something Marx learned from the Young Hegelians: Feuerbach in particular.