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This does not exclude solidarity (but not as a prerequisite to communisation in developing countries) by the proletarians who live there-and who all have a proletarian relative in the rich countries' slums. Of course, the needs covered there by communisation won't be the same as those in capital's global cities. But why should they be the same? And why should the extreme poverty of the inhabitants of the developing countries prevent communisation? The latter doesn't result from a hypothetical abundance.
3 Production without p roductivity As we will come back to this question when considering the abolition of value (cf. 5) , I will only give here a first outline of what production-without-productivity could mean. The words at our disposal to describe a society did not foresee that this society could be communist. To go beyond the theme of gratuity, we need a category that is neither production nor consumption, etc. The unification of life in communism, the 26 overcoming of all separations, and direct production of socialization at the level of the individual, all these, pose problems of vocabulary that I could only solve with the expression production-without productivity or, put otherwise, consumption without necessity.
This is not an inversion of priorities. Communist theory is not a science that deducts communism from the economic analysis of capital. Rather, communist theory starts from the class struggles of the proletariat and endeavours to understand how the contradiction revealed by these struggles offers a possibility for overcoming the capitalist mode of production and 37 establishing communism. Marx's later views on the abolition of value are best expressed in the Critique of the Gotha Program, but he holds very similar views in Capital.