To seek to confine value to exchange relations, moreover, makes it impossible to speak of the value of such things as the Capitol at Washington City, or the value of an entailed estate, or of values as existing between exchanges. Nor can we make the price which a good would command at a given moment the test of its value, except in the case of the highly organized, fluid market. Land, at forced sale, notoriously often brings prices which do not correctly express its value. Moreover, even for wheat in the grain pit, the exchange test is valid only on the assumption that a comparatively small amount is to be sold. If very much is put on the market, the situation is changed, and the value falls. In other words, if "bulls" cease to be "bulls," and shift to the other side of the market, the very elements which were sustaining the value of the wheat have been weakened, and of course its value falls. "Power in exchange" is a function of two factors, (1) value and (2) saleability. A copper cent has high saleability, with little value, while land has high value with little saleability.[8] Some things have value with no saleability at all. In a socialistic community, where all lands, houses, tools, machines, etc., are owned by the state, and where such "prices" as exist are authoritatively prescribed, value and exchange would have no necessary connection. Values would remain, however, guiding the economic activity of the socialistic community, directing labor now here, now there, determining the employment of lands now in this sort of production, now in that. Exchange is only one of the manifestations of value. More fundamental, and more general, including "power in exchange," but not exhausted by it, is the power which objects of value have over the economic activities of men. This is the fundamental function of values. The entailed estate, which cannot be sold, still has power over the actions of men. The care which is taken of it, the amount of insurance which an insurance company will write on it, etc., are manifestations and measures of its value. The same may be said of the Capitol at Washington.[9]
In the fluid market, prices correctly express values. Assuming that the money-unit is fixed in value, variations in prices in the fluid market correctly indicate variations in values. The great bulk of our economic theory, the laws of supply and demand, cost of production, the capitalization theory, etc., do assume the fluid market, and a fixed value of the dollar.[10] Our economic theory is static theory, in general, and abstracts from the time factor and from "friction." In fact, values change first, and then, more or less rapidly, and more or less completely, prices respond. In the active wholesale and speculative markets, where the overwhelming bulk of exchanging takes place, the prices respond quickly. Static theory is thus adequate for the explanation of these prices, for most practical purposes, so long as the changes in prices are due to changing values of goods, rather than to changing value of the money-unit. Moreover, the distinction between value and price is, in a fluid market, where the value of money is changing slowly, often not important. In the assumption of money, and of a fixed value of money, the absolute value concept is already assumed. No harm is done, however, if the economist does not explicitly refer to this, but goes on merely talking about money-prices. Very many economic problems indeed may be solved that way. This is why the inadequate character of the conceptions of value as "ratio of exchange" or "purchasing power" has not prevented these notions from being serviceable tools in the hands of many writers. But there are many problems for which these conceptions are not adequate, because the implicit assumption of a fixed value of money cannot be made. Among these problems is the problem of the value of money itself, which constitutes the subject of this book. For that problem, an absolute value concept is vital.
If, in our diagram above, we substitute for "social mind" the more general expression, "human factor," we should find that our value concept is the common property of many writers. We should find it fitting in with the absolute value notion of Adam Smith and of Ricardo.[11] The "human factor" which explains the absolute value is, for them, labor. We should find it fitting in with the "socially necessary labor time" of Marx: the value of a bushel of wheat is the amount of labor time which, on the average, is required to produce a bushel of wheat. It is an absolute value. It is a causal coefficient with the absolute value, similarly explained, of the bushel of corn, in explaining the wheat-price of corn. Our concept will fit in exactly with the "social use-value" of Carl Knies, according to whom the economic value of a good in society is an average of its varying use-values to different individuals in the market. This average is an absolute quantity. The absolute values of units of two goods, thus explained, causally fix the exchange ratio between the goods. Knies' value-theory, it may be noticed, is explicitly modeled on that of Marx, to whom he refers, the difference being that Knies takes an average of individual use-values, while Marx takes an average of individual labor-times, as the causal explanation.[12] Our value concept will fit perfectly with Professor J. B. Clark's "social marginal utility" theory of value. Indeed, the present writer gratefully acknowledges that the concept is Professor Clark's rather than his own, and that all that is necessary for its explanation has been set forth by Professor Clark.[13] Professor Clark's causal theory of value, his explanation of this absolute quantity of value as a sum of individual marginal utilities, we have elsewhere[14] criticised as involving circular reasoning, like all marginal utility theories, in so far as they offer causal explanations. But his statement of the logical character of value, of the relation of value to wealth, of value to price, of value to exchange, of the functions of the value concept in economic theory, and of the functions of value in economic life,—Clark's doctrines on these points we have accepted bodily, and in so far as the present writer has added anything to them it has been by way of elaboration and defence.
The concept of value here developed is explicitly adopted by T. S. Adams, David Kinley, W. A. Scott, W. G. L. Taylor, L. S. Merriam, and A. S. Johnson, among American writers, to name no others. All of these writers would concur in the formal and logical considerations[15] as to the nature of value here presented, whatever differences might appear among them as to the causal explanation of value.
The value concept here presented performs the same logical functions as the "inner objective value" of Karl Menger, Ludwig von Mises, and Karl Helfferich, discussed in our chapter on "Marginal Utility," below, and is, in its formal and logical aspects, to be identified with that notion. It is essentially like Wieser's "public economic value," discussed in the same chapter.[16] That there should remain critics[17] who consider the present writer a daring innovator, who is thrusting a personal idiosyncracy in terminology upon economic theory, is striking evidence that men often talk about books which they have not read! The reader who accepts, provisionally, the doctrine so far presented, as a tool of thought which will aid us in the further progress of the argument, may do so with the full assurance that he is accepting a tried and tested concept, which has seemed necessary to very many indeed of the great masters of the science.[18]
So far, the writer feels himself in accord with the main current of economic thought. When we come to a causal explanation of the value quantity, however, earlier theories appear unsatisfactory. The labor theory of value has long since broken down, and has been generally abandoned. The reasons for this will appear in the chapter on "Cost of Production." The effort to explain value by marginal utility, by the satisfactions which individuals derive from the last increment consumed of a commodity, has likewise broken down, as will appear in the chapter on "Marginal Utility." In general, it may be said that the effort to pick out feeling magnitudes,[19] either of pleasure or pain, in the minds of individuals, and combine them into a social quantity, leads to circular reasoning. Thus, the utility theory: It is not alone the intensity of a man's marginal desire for a good which determines his influence on the market. If he has no money, he may desire a thing ever so intensely without giving it value. If he is rich, a slight desire counts for a great deal. In other words, utility, backed by value, gives a commodity value. But this is to explain value by value, which is circular. So with the theory of average labor time. How shall we average labor time? The problem is easy if we confine ourselves, say, to wheat. If one bushel of wheat is produced with ten hours' labor, a second with eight hours' labor and a third with six hours' labor, the average is eight hours, and we may fix the value of the bushel of wheat according. But suppose we wish to compare the labor engaged in making hats with the labor engaged in raising wheat. How can such labor be compared? Hats are, in their physical aspects, incommensurable with wheat. The one quality which they have in common, relevant to the present interest, is value. Given the value of the wheat and the value of the hats, you may compare and average out the labor engaged in producing them. But if value must be employed as a means of averaging labor, it is clear that average labor can be no explanation of value. This is not the only flaw in the labor-time theory, but it illustrates a vice which it has in common with all those theories which start with individual elements, and seek to combine them into a social quantity. The whole method of approach is wrong. It makes two abstractions, neither of which is legitimate: first, it abstracts the individual from his vital and organic connections with his fellows, and then, second, it takes from the individual, thus abstracted, only a small part, that part immediately concerned with the consumption or production of wealth. In this process of abstraction, very much of the explanation of value is left out. The whole man, in his social relations, must be taken into account before we can get an adequate theory of value. We turn, then, to a brief discussion of society and the individual, and to a discussion of those individual activities and social relations which are most significant in the explanation of economic value.
All mental processes are in the minds of individual men. There is no social "oversoul" which transcends individual minds, and there is no social "consciousness" which stands outside of and above the consciousnesses of individuals. So much by way of emphatic concurrence with those critics of the social value theory[20] who persist in foisting upon the theory the notion that there is a social oversoul, or that the "social organism" is some so far unclassified biological specimen. To say that economic value is a social value, the product of many minds in organic interplay, is not to say that economic value is independent of processes in the minds of individual men, or that it results from any mysterious behavior of a social oversoul.
The human animal is born with certain innate instincts and capacities. Human animals of different races and different strains are in highly important points different in their instincts and capacities. But the human animal is not born with a human mind. Nor could the human animal, apart from association with his fellows, ever develop a human mind. "The human mind is what happens to the human animal in a social situation."[21] Of course, without the care of adults, the infant would, in general, promptly perish. But, more fundamental for our purposes, is the fact that all the important stimuli which play upon the child during his first two years, when the human mind is being developed, are social stimuli. So true is this, that the child's commerce with physical things runs in social terms. The child interprets the physical objects about him personally, attributes life and human attributes to them, holds conversation with them, praises and blames them, makes companions of them. This animism of the child, so puzzling to an old-fashioned psychology, is readily explained by social psychology. It is a social interpretation of the universe. It follows naturally from the principle of apperception: the interpretation of the unknown in terms of the known; the extension of accumulated experience to the interpretation of new experiences. The first experiences of the human animal are social experiences.