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(英) 大卫·弗雷恩简介

(英) 大卫·弗雷恩简介经典语录/名句作品

(英) 大卫·弗雷恩简介

大卫·弗雷恩，索尔福德大学研究员，主要研究工作与福利的未来。曾作为主要研究者参与英国与苏格兰公共部门的四天工作制实验。译者简介重命名小组，一个由学生、研究人员和爱好者组成的志愿翻译团队。它的目标是通过新的语言( 重命名)去激活对日常生活的敏感度。该小组对当代社会生活的各种症结有普遍的兴趣，关注后工作时代的政治和国内外年轻一代的生活状况。

经典语录

Economic rationality has no room for authentically free time which neither produces nor consumes commercial wealth. – André Gorz Gorz suggests that, at their most extreme, capitalist societies are made up of worker-consumers, in which economic arrangements are designed so that people produce none of the things they consume, and consume none of the things they produce.高兹指出，在最极端的情况下，资本主义社会是由工人-消费者组成的，在这种经济安排下，人们不生产任何他们消费的东西，也绝不消费任何他们生产的东西。------------------------The division and subdivision of the production process was said to imprison each worker in a narrow role, shrinking his area of responsibility, draining his work of creativity, and depriving him of any meaningful relationship with his product. In 2013, a public controversy emerged around the working conditions of warehouse staff (or pickers) for the online megastore Amazon. I will follow André Gorz’s observation that the prevailing cultural understanding... In his essay on the ‘Economic Possibilities for Our Grandchildren’, first published in the 1930s, Keynes predicted that advances in production technology might reduce work time and allow the population as a whole to work less – as little as fifteen hours per week by the year 2030. Keynes discussed this in terms of the ‘economic problem’ (of scarcity, there not being enough goods to go around) having finally been ‘solved’ by society.在他首次发表于20世纪30年代的《我们后代的经济前景》一文中，凯恩斯预测生产技术的进步可能会减少工作时间，并允许全体人口减少工作——到2030年每周仅需工作15小时。凯恩斯认为这代表社会最终解决了经济问题（即稀缺性，没有足够的商品分配）。-----------------------A politics of time is necessary because the development of the productive forces may, of itself, reduce the amount of labour that is necessary but it cannot, of itself, create the conditions which will make this lib... Adorno questioned the extent to which workers are truly autonomous in their time outside work, arguing that the covert aim of non-work time is simply to prepare people for the recommencement of work: free-time is not free at all, but a mere ‘continuation of the forms of profit-oriented social life’. I begin with a simple-sounding question: at what point does a day’s work truly end? Whilst our jobs might contractually oblige us to work a certain amount of hours per day, it is clear that we do not simply step out of our workplaces and into a world of freedom. In this chapter I argue that the experienced shortage of and anxiety over leisure time is a widespread cultural phenomenon with an important qualitative dimension, and not therefore the preserve of the people with the longest working hours. The degradation of leisure needs to be understood as a symptom of the broader tendency of economic demands to colonize everyday life. At a time when education risks becoming little more than a joyless pursuit of certification for work, when our interactions with others are often shaped by a need for career advancement, and when unemployment has been turned into ‘job-seeking’ – itself a form of work – how much of our time can we confidently call our own? When, precisely, are we genuinely released from the demand to either produce or consume economic weal...

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