Re: [ox] Re: Reproduktion, Arbeit, Leistungsprinzip?
- From: RAUNHAAR aol.com
- Date: Thu, 15 Feb 2001 17:49:55 EST
c) dieses Tun (oder Unterlassen) damit bedeutsam und bedeutungsvoll im
Sinne
menschlicher Gesellschaftlichkeit ist, was ansich schon bei einem
gesellschaftlichen Wesen "Anreiz" (euer Denglisch um jeden Preis geht mir
übrigens auf den Geist) genug ist.
Kannst du das noch argumentativ unterfüttern? Wäre ja nett, wenn wir
das einfach behaupten können. Du meinst, daß diese Bedeutsamkeit
gerade das Selbstentfaltungsinteresse nach gesellschaftlicher
Reproduktion wäre, von dem ich oben fabuliert habe?
Lieber Stefan und alle,
ja, da hast Du recht. War online "aus der Hüfte geschossen" und von daher zu
kurz. Was ich gemeint habe ist, daß der Doppelcharakter der Arbeit im
gemeinen, alltäglichen Arbeitsbegriff nicht deutlich wird, sondern der
konkret-materielle und der sozial-abstrakte Gehalt in eins fallen. Ich
beziehe mich dabei auf Moishe Postone. Zwar ist Zitieren eigentlich kein
Beitrag zur Diskussion, aber ich mach das jetzt mal unter dem Vorwand, daß
Graham was ohne Übersetzungshilfe lesen kann:
"This 'secularisation' of labour and its products is a moment of the
historical process of the dissolution and transformation of traditional
social bonds by a social mediation with a dual - concrete-material and
abstract-social - character. The precipitation of the former dimension
proceeds apace with the construction of the latter. Hence, ..., it is only
apparently the case that with the overcoming of the determinations and limits
associated with overt social relations and forms of domination, humans now
freely dispose of their labour. Because labour in capitalism is not really
free of nonconscious social determination, but itself has become the medium
of such determination, people are confronted with a new compulsion, one
grounded in precisely that which overcame the compelling bonds of traditional
social forms: the alienated, abstract social relations that are mediated by
labour. These relations constitute a framework of 'objective', apparently
nonsocial constraints within which self-determining individuals pursue their
interests - whereby "individuals", and "interests" seem to be ontologically
given rather than socially constituted. That is, a new social context is
constituted that appears neither to be social nor contextual. Put simply, the
form of social contextualisation characteristic of capitalism is one of
apparent decontextualisation.
(Overcoming nonconscious social compulsion in an emancipated society, then,
would entail "freeing" secularised labour from its role as a social
mediation. People could then dispose of labour and its products in a manner
free from both traditional social limits and objective social compulsion. On
the other hand, labour, although secular, could once again be imbued with
significance - not as a result of nonconscious tradition but because of its
recognised social importance as well as the substantial satisfaction and
meaning it could afford to individuals.)
(Time, Labour, and Social Domination, Moishe Postone, S. 174).
In diesem Sinne:
Leben und Ehre, Petra
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