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This article explores how white working-class women are figured as the constitutive limit – in proximity – to national public morality. It is argued that four processes: increased ambivalence generated by the reworking of moral boundaries; new forms of neo-liberal governance in which the use of culture is seen as a form of personal responsibility by which new race relations are formed; new ways of investing in one’s self as a way of generating exchange-value via affects and display; and the shift to compulsory individuality are reshaping class relations via the making of the self. By showing and telling themselves in public white working-class women are forced to display their ‘lack’ of moral value according to the symbolic values generated by the above processes. It is a no-win situation for them unless we shift our perspective from exchange-value to use-value.

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Theories of the good and proper self (the governmental normative subject, be it a reflexive, enterprising, individualising, rational, prosthetic, or possessive self) 1 or even the self produced in conditions not of its own making, such as Bourdieu's habitus, all rely on ideas about self-interest, investment and/or 'playing the game'. As people are increasingly expected to publicly legitimate themselves as good and worthy subjects, and as capital increasingly enters the spaces of intimacy and biopolitics, we need to reconsider the limits of our theoretical imaginaries for understanding the value production necessary to the performance of personhood. Specifically, most of the theories we have for understanding the connections between personhood and value reproduce and legitimate the normative, hinging our theoretical imaginary to the dominant symbolic, making proper personhood an exclusive resource predicated on constitution by exclusion; where limits define the norm, the margins the centre and the improper the proper. How then can we understand how people who are excluded from the possibilities of accruing and attaching value to themselves, who are positioned outside of the dominant symbolic as the constitutional limit for the proper self, or as the zero limit to culture, develop value/s? Drawing upon three different empirical research projects the paper builds on my previous critique of the self as a classed concept to develop a different perspective on value. It argues that an analysis of autonomist working-class sociality offers us ways to imagine personhood and person value that are often imperceptible to the bourgeois gaze.