How we cite our quotes: (Chapter.Section.Paragraph) or (Chapter.Paragraph)
Quote #4
The sphere of circulation or commodity exchange, within whose boundaries the sale and purchase of labour-power goes on, is in fact a very Eden of the innate rights of man. It is the exclusive realm of Freedom, Equality, Property and Bentham. Freedom, because both buyer and seller of a commodity, let us say of labour-power, are determined only by their own free will. [...] The only force bringing them together, and putting them into relation with each other, is the selfishness, the gain and the private interest of each. Each pays heed to himself only, and no one worries about the others. And precisely for that reason, either in accordance with the pre-established harmony of things, or under the auspices of an omniscient providence, they all work together to their mutual advantage, for the common weal, and in the common interest. (6.22)
Okay, Marx is being totally sarcastic here. He's criticizing other economists who presented the selfishness and exploitation of capitalism as benefits to the common good. Their slogans about property, the freedom of enterprise, and the equality inherent in the idea of a contract became hallmarks of capitalist culture and sources of tradition.
Quote #5
Relics of bygone instruments of labour possess the same importance for the investigation of extinct economic formations of society as do fossil bones for the determination of extinct species of animals. It is not what is made but how, and by what instruments of labour, that distinguishes different economic epochs. Instruments of labour not only supply a standard of the degree of development which human labour has attained, but they also indicate the social relations within which men work. (7.1.5)
Here, Marx is handing out a recommendation to anthropologists, telling them to study past societies' tools for insight into their cultures. According to him, it's a concrete way to look at the differences in economic modes of production.
Quote #6
In this connection, nothing is more characteristic than the designation of the workers who work full time as 'full-timers', and the children under 13 who are only allowed to work six hours as 'half-timers'. The worker is here nothing more than personified labour-time. All individual distinctions are obliterated in that between 'full-timers' and 'half-timers'. (10.2.16)
Today, we take for granted the terms "full-time" or "part-time" to describe types of work. But Marx is pointing out that such language indicates the priority we give to time when we determine who we are. Think of all our traditions and customs that revolve around how capitalism organizes time. Universities feature clock towers with prominent bells, as if education is factory-work, for example, with everyone cycling from one classroom to the next.