>>467966This is really the crass version of Smith's thinking. Marx is describing Smith's thinking takes some liberties and puts words into his mouth - this is a trick Marx can artfully employ when he's attacking his opponents - while omitting necessary details that informed Smith's thinking. To believe it requires jumping to a conclusion about barter that wasn't even made at the time by anyone, and this conclusion is a "just-so" story that Germanic philosophy believed readily, but that would have been self-evidently incomplete to Smith's own philosophical understanding. That's why Smith is undertaking his investigation in the first place, and comparing past thought about money and property to what was his present.
It should be understood that Smith's specialty is moral philosophy, and so money is only valuable ultimately because it is a representation of something we at one time asserted to be true. We want this money because it is a representation of something we value morally, rather than money being intrinsically worth anything at all. If we took an amoral view of exchange, then we would only be looking at resource inflows and outflows, and the solution to that question is simple in any era. That's not what political economy entailed - it was inherently something that concerned rational agents which did place a moral stake in the value of money. They wanted their money to be worth something tangible, rather than simply valuing money for its own sake.
The theory of "natural barter" in Smith is misinterpreted to suggest that people just randomly decided they were going to exchange seashells because "human nature", for no apparent reason. This is an Austrian School bastardization, because Krauts can't into political economy. The "propensity to truck and barter" is not suggesting people just want to exchange things, but that people are by nature scheming with the resources at their disposal for gain, and we cannot deny that human beings engage in economic activity at some point. If we didn't have this inclination, it would not be possible to speak of money as a political instrument or a representation of some power over nature. It does not follow that this propensity is an absolute - there are mitigating factors - but the protofascistic mindset believed that what was natural is what was inevitable, and there could be no barrier or elaboration beyond that. That fascistic mindset was inherent in German idealism; and at the same time, it was demonstrated through language and history that such a philosophy could insinuate itself, if allowed and no one were allowed to refuse it. That didn't exist in 1776 in the way it would during the 19th century, but prior consideration of this idea existed among the reactionary philosophers, and the German idealists were very much reactionaries who hated any concept of democracy or liberty.
The first neoclassicals simply looked at Marx's conclusions and said "yes, this is exactly what we want - we want to liquidate the workers and we want to liquidate the failed capitalists, for the glory of the empire". It's not the sort of thing you're going to reason with. Marx himself is looking to his people and telling them that if capitalism continues as it has, the people in Marx's circle will be fucked. The neoclassical imperial economists - the smarter ones anyway - are saying "yes, we're coming for you bitches and you can't do shit about it". The pressure was put on, and by Marx's own thinking, the proletariat would in the long run be defeated. It was, within Marx's thinking, an inevitability, so long as the ruling interest maintained cohesion and could co-opt elements of the opposition, with an eye towards their long-term enemies. Those enemies were known to the classical liberals - the poor, the unwanted, those who didn't get with the program.
I hope this gets some of the idea across of what actually happened, since my account is scattered and has to be so. A full explanation would require a length treatise to connect the dots from A to B to C, and at every connection "ruthless criticism" can push people away from making the simplest understanding, while enshrining failed paradigms ad nauseum.
What Smith did lack was a history of anthropology or a theory of sociology. The latter did not exist as a formal discipline and there was very little in the record that could be described as "sociology" in the modern sense. It was something that was considered far out there, and sociology ran into complications when encountering the dominant Christian mindset of the time. Sociology necessarily implies that God or anything like it is a nonfactor, or possesses a very different nature from the Christian God.