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作 者:周雨 刘慧梅[1] ZHOU Yu;LIU Huimei
机构地区:[1]浙江大学哲学学院
出 处:《哲学分析》2022年第2期15-23,196,共10页Philosophical Analysis
基 金:浙江省新型重点专业智库杭州国际城市学研究中心浙江省城市治理研究中心、浙江大学旅游与休闲研究院、浙江省休闲学会课题成果(项目编号:21CSX02)。
摘 要:阿伦特认为,古希腊的休闲与劳动分别意味着不同的存在方式,休闲是一种安宁的存在状态,现代社会的本质则是劳动社会,其症结在于积极生活的其他形式全部降格为劳动,人必须将自身同样降格为劳动动物才能获得自身的发展,休闲由此成为劳动的附庸。韩炳哲认为,休闲是一种凝思性地逗留的存在状态,而现代社会本质上是积极社会或功绩社会,其症结在于人们在劳动与休闲之中的过度活跃,使人完全丧失了休闲的能力。二者观点虽有较多分歧,但其共同关注点是劳动的总体性,即在结束生活之必需的阶段后,劳动将自身独立化和绝对化为目标本身。其争论的实质是对海德格尔的“深度无聊”概念的不同形式的说明。“深度无聊”开启了休闲的可能性。Arendt and Byung-Chul Han argue that leisure and labor in ancient Greece imply different ways of being,in which Arendt sees leisure as a state of tranquil existence and Han as a state of contemplative lingering.Based on this,Arendt argues that the essence of modern society is a labor society,the crux of which is that all other forms of active living are reduced to labor,and people must reduce themselves to labor animals in order to achieve their own development.Thus leisure becomes a subordinate to labor.Byung-Chul Han argues that the essence of modern society is an active society or a merit society,the crux of which is that people are overactive in labor and leisure,so that they have completely lost the ability of leisure.In fact,despite the differences between Arendt and Han,what they share is the totality of labor,that is,the tendency of labor to separate and absolutize itself into the goal even after it has finished the stage of necessity of life.To break the tendency of the totality of labor,it is not helpful to stop at the debate between Arendt and Byung-Chul Han.In general,the debate between Arendt and Han on the nature of modern society and the relationship between leisure and labor is a different form of illustration of Heidegger’s concept of profound boredom.Only based on Heidegger’s concept of profound boredom can we truly reveal the existential implications of the debate between the two and thus realize the possibility of leisure.
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