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(英) 大卫·弗雷恩
对工作说不
简介 《对工作说不》经典语录/名句
对工作说不 经典语录/名句

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Economic rationality has no room for authentically free time which neither produces nor consumes commercial wealth. Free-time in which citizens are neither producing nor consuming commercial wealth is useless to capitalism. 经济理性没有空间容纳既不生产也不消费商业财富的、真正的空闲时间。 公民既不生产也不消费商业财富的空闲时间对资本主义来说是毫无用处的。--------------------------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. By draining people’s physical and mental energies, work that is alienating ensures that much of the worker’s non-work time is spent winding down, retreating to escapist forms of e...
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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...
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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...
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Economic rationality has no room for authentically free time which neither produces nor consumes commercial wealth. – André Gorz
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The topic of this chapter is leisure or, more precisely, why we seem to have so little leisure, and why the leisure time that we do have is so often suffused with a sense of responsibility and anxiety.
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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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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.
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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’.
— 《》
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By draining people’s physical and mental energies, work that is alienating ensures that much of the worker’s non-work time is spent winding down, retreating to escapist forms of entertainment, or consuming treats which compensate for the day’s travails.
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If the recuperative or compensatory activities we undertake in our free-time are often enjoyable, Adorno would ultimately argue that they are expressions of a superficial liberty. He argues that free-time is not really free at all, so long as it remains guided by the forces that people are trying to escape. He insists on the need for a distinction between free-time and the more auspicious category of true leisure. If free-time represents a mere continuation of work, then it is true leisure which represents that sweet ‘oasis of unmediated life’ in which people detach from economic demands and become genuinely free for the world and its culture. Adorno argues that it is the degraded form – free-time, rather than true leisure –which prevails in affluent societies. In this degraded free-time, ...
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对工作说不

《对工作说不》

作者：(英) 大卫·弗雷恩

《对工作说不》简介：

在现代社会里，工作是人们获得收入、权利和归属感的主要来源，却也同时成为许多人生活中的暴力，剥夺人们好好吃饭、安然入睡的权利和宝贵的自由时间。在本书中，大卫·弗雷恩通过梳理马克思以降的工作理论，质疑了工作的中心地位，揭示了工作对我们的生活的全面殖民，以及异化在新时代里的新形式。同时，他调研了一群积极抵制朝九晚五的工作的人，他们有的为了寻觅一份有足够价值感的工作... (更多)

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