L and considerations on the possibility of ethical criticism to capitalism, the emphasis on the denial that the capital does work against the vivo, the subject of the previous post, paving the way for further consideration. We start with an assumption: the dialectic of wholeness pervasive the prevailing social relations is, and remains, the capital-labor, beyond the generous attempts to overcome it by imagining and creating places where it terminate the term of interstitial .
L critical to the first pole of the contradiction can not be considered finished if not anticipating the transformation of the second. Human work has to get rid from the chains that imposes capital, to deny its abstract character, shouting their lives, to impose its rule maker. Only along this path will be possible to eliminate the misunderstanding, often artificially propagated in the capital itself, the existence of free time. In the giant capitalist Matrix, which envelops the planet and those who inhabit it, time does not really exist free from contradiction capital-labor, and not just because the former tends to occupy all the time purely and simply, folding the domain of their development, but mainly because the work in contemporary society, not sense for humans but for capital. It has no sense , although everyone understands the meaning of dictatorship.
S intetizza well the extent of the problem Ricardo Antunes writes that "[...] requires the century that is beginning to reflect on the future of the work or the workplace of the future. In that regard, a question emerges that, in our opinion, it is essential that we simply just to summarize: a meaningful life outside of work requires a life with meaning in the work. It is not possible to combine work with meaningless once truly free. A life devoid of meaning in the work is incompatible with a meaningful life outside of work. In a sense, the outer sphere to work will be contaminated by the alienation that is expressed in working life. A meaningful life in all spheres of social being, can only be achieved through the dismantling of barriers between work time and non-work time, so that, from a life activity full of meaning, self-determined, beyond the current hierarchical division that makes the labor to capital and, therefore, on entirely new foundations, can develop a new society, where the ethics, art, philosophy, time truly free and idleness, in accordance with the aspirations of the most authentic, aroused by the constant stimuli of daily life, make can be managed entirely new forms of social life, where freedom and realize you need another. If the work is enriched by sense, is also (and decisively) through art, poetry, painting, literature, music, leisure, idleness that ' become human and social emancipation can be in a more Seed " ( http://www.proteo.rdbcub.it/article.php3?id_article=515 ).
L a historic opportunity to overcome the current barrier that divides the alienated labor and the time of no-work, supposedly free , still refers to the need for a revolution of the current social relations. The key idea around which to build the revolutionary movement of the twenty-first century will have to untie the knot of the liberation of labor. The new company will work needed & # 224; likely to possess the sense as in a balanced relationship with time off from work, and especially because both will be determined by the free and conscious choice of the human community, thus emancipated from the metabolism pantoclastic capital. In the new Renaissance, then you can read that at year-end statistics will tell us so many millions of tonnes of wheat and steel products were but perhaps also because it does not live by bread alone 's Man, how many poems, paintings or how many, or how many symphonies, the same men of the grain and steel have created .
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