Chris Hayes

You know, this is one of the key points I make is that part of the value and the reason it's so valuable and the reason there is such competition for the extraction of attention is that unlike information, it's capped. It's a finite resource. It's people are figuring out how to take. one or two extra slices of the pie, not grow it.

You know, this is one of the key points I make is that part of the value and the reason it's so valuable and the reason there is such competition for the extraction of attention is that unlike information, it's capped. It's a finite resource. It's people are figuring out how to take. one or two extra slices of the pie, not grow it.

And that's the other thing that leads to the feeling of alienation and the feeling that something has been taken away from us because of its finitude.

And that's the other thing that leads to the feeling of alienation and the feeling that something has been taken away from us because of its finitude.

And that's the other thing that leads to the feeling of alienation and the feeling that something has been taken away from us because of its finitude.

Yes. I mean, I started reading Marx in high school, which is a weird thing to say, but it's true. Here's the basic argument Marx makes about labor. So he's living at this time where there's this new thing called wage capitalism, wage labor. People sell their labor per hour basis.

Yes. I mean, I started reading Marx in high school, which is a weird thing to say, but it's true. Here's the basic argument Marx makes about labor. So he's living at this time where there's this new thing called wage capitalism, wage labor. People sell their labor per hour basis.

Yes. I mean, I started reading Marx in high school, which is a weird thing to say, but it's true. Here's the basic argument Marx makes about labor. So he's living at this time where there's this new thing called wage capitalism, wage labor. People sell their labor per hour basis.

Totally. It's interesting. Yeah. So let's think about a cobbler, right? You're in the pre-industrial age. You got your little shop. You make a shoe. And there's a few things about this process that are distinct. One is there's a telos. There's an arc to it. You start with the raw materials. Then you put them together. Then you put the sole on. Then you put the finish on.

Totally. It's interesting. Yeah. So let's think about a cobbler, right? You're in the pre-industrial age. You got your little shop. You make a shoe. And there's a few things about this process that are distinct. One is there's a telos. There's an arc to it. You start with the raw materials. Then you put them together. Then you put the sole on. Then you put the finish on.

Totally. It's interesting. Yeah. So let's think about a cobbler, right? You're in the pre-industrial age. You got your little shop. You make a shoe. And there's a few things about this process that are distinct. One is there's a telos. There's an arc to it. You start with the raw materials. Then you put them together. Then you put the sole on. Then you put the finish on.

In the end, you have a shoe. And you own that shoe. And then you sell it in your store in exchange for money. Now, compare that experience to the wage laborer in a shoe factory who is at one position stamping soles 10 or 12 hours a day, six days a week. In both cases, you could say that the sort of pre-industrial cobbler and the shoe factory worker are both laboring.

In the end, you have a shoe. And you own that shoe. And then you sell it in your store in exchange for money. Now, compare that experience to the wage laborer in a shoe factory who is at one position stamping soles 10 or 12 hours a day, six days a week. In both cases, you could say that the sort of pre-industrial cobbler and the shoe factory worker are both laboring.

In the end, you have a shoe. And you own that shoe. And then you sell it in your store in exchange for money. Now, compare that experience to the wage laborer in a shoe factory who is at one position stamping soles 10 or 12 hours a day, six days a week. In both cases, you could say that the sort of pre-industrial cobbler and the shoe factory worker are both laboring.

But now there's this distinct thing called labor as a commodity that has a wage price and a set of institutions to take – the labor in exchange for that wage, and a set of technological and economic developments that produce a situation in which you go from being the cobbler who makes the whole shoe to being in a factory 12 hours a day stamping a soul.

But now there's this distinct thing called labor as a commodity that has a wage price and a set of institutions to take – the labor in exchange for that wage, and a set of technological and economic developments that produce a situation in which you go from being the cobbler who makes the whole shoe to being in a factory 12 hours a day stamping a soul.

But now there's this distinct thing called labor as a commodity that has a wage price and a set of institutions to take – the labor in exchange for that wage, and a set of technological and economic developments that produce a situation in which you go from being the cobbler who makes the whole shoe to being in a factory 12 hours a day stamping a soul.

And Marx talks about this as the root of alienation. You're just alienated from yourself, from your humanity. You're not doing a recognizably human thing. You're doing something that feels robotic and mechanical. But also that the value that you're creating is literally outside of you. I mean, to go back to the cobbler, when he makes the shoe, he actually owns the shoe.

And Marx talks about this as the root of alienation. You're just alienated from yourself, from your humanity. You're not doing a recognizably human thing. You're doing something that feels robotic and mechanical. But also that the value that you're creating is literally outside of you. I mean, to go back to the cobbler, when he makes the shoe, he actually owns the shoe.

And Marx talks about this as the root of alienation. You're just alienated from yourself, from your humanity. You're not doing a recognizably human thing. You're doing something that feels robotic and mechanical. But also that the value that you're creating is literally outside of you. I mean, to go back to the cobbler, when he makes the shoe, he actually owns the shoe.