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韦慰 未喂魏伪委蠅渭伪 蟽蟿畏谓 蟿蔚渭蟺蔚位喂维
"螠喂伪 伪位位蠈魏慰蟿畏 蟿蟻苇位伪 未喂伪魏伪蟿苇蠂蔚喂 蟿喂蟼 蔚蟻纬伪蟿喂魏苇蟼 蟿维尉蔚喂蟼 蟿蠅谓 蔚胃谓蠋谓 蟽蟿伪 慰蟺慰委伪 尾伪蟽喂位蔚蠉蔚喂 慰 魏伪蟺喂蟿伪位喂蟽蟿喂魏蠈蟼 蟺慰位喂蟿喂蟽渭蠈蟼. 螚 蟿蟻苇位伪 伪蠀蟿萎 蔚委谓伪喂 慰 苇蟻蠅蟿伪蟼 纬喂伪 蟿畏 未慰蠀位蔚喂维, 蟿慰 胃伪谓伪蟿畏蠁蠈蟻慰 蟺维胃慰蟼 纬喂伪 蟿畏 未慰蠀位蔚喂维, 蟺慰蠀 蠁蟿维谓蔚喂 渭苇蠂蟻喂 蟿畏谓 蔚尉维谓蟿位畏蟽畏 蟿蠅谓 味蠅蟿喂魏蠋谓 未蠀谓维渭蔚蠅谓 蟿慰蠀 伪蟿蠈渭慰蠀 魏伪喂 蟿蠅谓 伪蟺慰纬蠈谓蠅谓 蟿慰蠀.
螕喂伪 谓伪 未慰胃蔚委 未慰蠀位蔚喂维 蟽蔚 蠈位慰蠀蟼 蟿慰蠀蟼 伪魏伪渭维蟿畏未蔚蟼 蟿畏蟼 蟿蠅蟻喂谓萎蟼 魏慰喂谓蠅谓委伪蟼, 纬喂伪 谓伪 渭蟺慰蟻苇蟽蔚喂 谓伪 伪谓伪蟺蟿蠀蠂胃蔚委 伪蟺蔚蟻喂蠈蟻喂蟽蟿伪 慰 尾喂慰渭畏蠂伪谓喂魏蠈蟼 蔚尉慰蟺位喂蟽渭蠈蟼, 胃伪 蟺蟻苇蟺蔚喂 畏 蔚蟻纬伪蟿喂魏萎 蟿维尉畏 谓伪 伪谓伪蟺蟿蠉尉蔚喂 伪蟺蔚蟻喂蠈蟻喂蟽蟿伪 蟿喂蟼 魏伪蟿伪谓伪位蠅蟿喂魏苇蟼 蟿畏蟼 喂魏伪谓蠈蟿畏蟿蔚蟼.
螒谓 畏 蔚蟻纬伪蟿喂魏萎 蟿维尉畏, 尉蔚蟻喂味蠋谓慰谓蟿伪蟼 伪蟺蠈 蟿畏谓 魏伪蟻未喂维 蟿畏蟼 蟿慰 未喂蔚蟽蟿蟻伪渭渭苇谓慰 蟺维胃慰蟼 蟺慰蠀 蟿畏谓 魏蠀尾蔚蟻谓维 魏伪喂 未喂伪蟽蟿蟻蔚尾位蠋谓蔚喂 蟿畏 蠁蠉蟽畏 蟿畏蟼, 蠉蠄蠅谓蔚 蟿慰 伪谓维蟽蟿畏渭维 蟿畏蟼 纬喂伪 谓伪 蟽蠁蠀蟻畏位伪蟿萎蟽蔚喂 苇谓伪谓 伪蟿蟽维位喂谓慰 谓蠈渭慰 蟺慰蠀 胃伪 伪蟺伪纬蠈蟻蔚蠀蔚 蟽蔚 蠈位慰蠀蟼 谓伪 未慰蠀位蔚蠉慰蠀谓 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 伪蟺蠈 蟿蟻蔚喂蟼 蠋蟻蔚蟼 蟿畏谓 畏渭苇蟻伪, 畏 纬畏 胃伪 苇谓喂蠅胃蔚 谓伪 纬蔚谓谓喂苇蟿伪喂 蟺维谓蠅 蟿畏蟼 苇谓伪蟼 魏伪喂谓慰蠉蟻喂慰蟼 魏蠈蟽渭慰蟼..."
螚 蟺伪蟻慰蠉蟽伪 渭蔚蟿维蠁蟻伪蟽畏 蔚魏未蠈胃畏魏蔚 蟿慰 1985 伪蟺蠈 蟿畏谓 螘魏未慰蟿喂魏萎 螣渭维未伪. 螆魏蟿慰蟿蔚, 蟿慰 尾喂尾位委慰 苇魏伪谓蔚 维位位蔚蟼 蟿蟻蔚喂蟼 蔚魏未蠈蟽蔚喂蟼. 螢伪谓伪未慰蠉位蔚蠄伪 蟿畏 渭蔚蟿维蠁蟻伪蟽畏 魏伪喂 蟿畏谓 蔚魏未委未蠅 蟽蠀谓慰未蔚蠀蠈渭蔚谓畏 伪蟺蠈 蟿慰 蟿慰蟿喂谓蠈 魏蔚委渭蔚谓蠈 渭慰蠀 "螚 蔚蟺喂魏伪喂蟻蠈蟿畏蟿伪...", 蟺慰蠀 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟽蟿慰喂蠂蔚委伪 蟿畏蟼 蔚喂蟽伪纬蠅纬萎蟼 蟿慰蠀 螠蠅蟻委蟼 螡蟿慰渭伪蟻味苇 蟽蟿畏 纬伪位位喂魏萎 苇魏未慰蟽畏 螠伪蟽蟺蔚蟻蠈 蟿慰蠀 1978, 伪蟺蠈 蟿畏谓 慰蟺慰委伪 苇纬喂谓蔚 魏伪喂 畏 渭蔚蟿维蠁蟻伪蟽畏.
螔. 韦.
螕喂伪 谓伪 未慰胃蔚委 未慰蠀位蔚喂维 蟽蔚 蠈位慰蠀蟼 蟿慰蠀蟼 伪魏伪渭维蟿畏未蔚蟼 蟿畏蟼 蟿蠅蟻喂谓萎蟼 魏慰喂谓蠅谓委伪蟼, 纬喂伪 谓伪 渭蟺慰蟻苇蟽蔚喂 谓伪 伪谓伪蟺蟿蠀蠂胃蔚委 伪蟺蔚蟻喂蠈蟻喂蟽蟿伪 慰 尾喂慰渭畏蠂伪谓喂魏蠈蟼 蔚尉慰蟺位喂蟽渭蠈蟼, 胃伪 蟺蟻苇蟺蔚喂 畏 蔚蟻纬伪蟿喂魏萎 蟿维尉畏 谓伪 伪谓伪蟺蟿蠉尉蔚喂 伪蟺蔚蟻喂蠈蟻喂蟽蟿伪 蟿喂蟼 魏伪蟿伪谓伪位蠅蟿喂魏苇蟼 蟿畏蟼 喂魏伪谓蠈蟿畏蟿蔚蟼.
螒谓 畏 蔚蟻纬伪蟿喂魏萎 蟿维尉畏, 尉蔚蟻喂味蠋谓慰谓蟿伪蟼 伪蟺蠈 蟿畏谓 魏伪蟻未喂维 蟿畏蟼 蟿慰 未喂蔚蟽蟿蟻伪渭渭苇谓慰 蟺维胃慰蟼 蟺慰蠀 蟿畏谓 魏蠀尾蔚蟻谓维 魏伪喂 未喂伪蟽蟿蟻蔚尾位蠋谓蔚喂 蟿畏 蠁蠉蟽畏 蟿畏蟼, 蠉蠄蠅谓蔚 蟿慰 伪谓维蟽蟿畏渭维 蟿畏蟼 纬喂伪 谓伪 蟽蠁蠀蟻畏位伪蟿萎蟽蔚喂 苇谓伪谓 伪蟿蟽维位喂谓慰 谓蠈渭慰 蟺慰蠀 胃伪 伪蟺伪纬蠈蟻蔚蠀蔚 蟽蔚 蠈位慰蠀蟼 谓伪 未慰蠀位蔚蠉慰蠀谓 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 伪蟺蠈 蟿蟻蔚喂蟼 蠋蟻蔚蟼 蟿畏谓 畏渭苇蟻伪, 畏 纬畏 胃伪 苇谓喂蠅胃蔚 谓伪 纬蔚谓谓喂苇蟿伪喂 蟺维谓蠅 蟿畏蟼 苇谓伪蟼 魏伪喂谓慰蠉蟻喂慰蟼 魏蠈蟽渭慰蟼..."
螚 蟺伪蟻慰蠉蟽伪 渭蔚蟿维蠁蟻伪蟽畏 蔚魏未蠈胃畏魏蔚 蟿慰 1985 伪蟺蠈 蟿畏谓 螘魏未慰蟿喂魏萎 螣渭维未伪. 螆魏蟿慰蟿蔚, 蟿慰 尾喂尾位委慰 苇魏伪谓蔚 维位位蔚蟼 蟿蟻蔚喂蟼 蔚魏未蠈蟽蔚喂蟼. 螢伪谓伪未慰蠉位蔚蠄伪 蟿畏 渭蔚蟿维蠁蟻伪蟽畏 魏伪喂 蟿畏谓 蔚魏未委未蠅 蟽蠀谓慰未蔚蠀蠈渭蔚谓畏 伪蟺蠈 蟿慰 蟿慰蟿喂谓蠈 魏蔚委渭蔚谓蠈 渭慰蠀 "螚 蔚蟺喂魏伪喂蟻蠈蟿畏蟿伪...", 蟺慰蠀 蠂蟻畏蟽喂渭慰蟺慰喂蔚委 蟽蟿慰喂蠂蔚委伪 蟿畏蟼 蔚喂蟽伪纬蠅纬萎蟼 蟿慰蠀 螠蠅蟻委蟼 螡蟿慰渭伪蟻味苇 蟽蟿畏 纬伪位位喂魏萎 苇魏未慰蟽畏 螠伪蟽蟺蔚蟻蠈 蟿慰蠀 1978, 伪蟺蠈 蟿畏谓 慰蟺慰委伪 苇纬喂谓蔚 魏伪喂 畏 渭蔚蟿维蠁蟻伪蟽畏.
螔. 韦.
59 pages, Paperback
First published January 1, 1880
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8141 people want to read
About the author
Paul Lafargue
133听books84听followersFrench revolutionary Marxist socialist and Karl Marx's son-in-law.Lafargue was born in Cuba to French and Creole parents. Karl Marx even once reffered to him by the n-word.
Lafargue his main work was called the right to be lazy. In which he calls upon not only the right to work, but also the right to be lazy. At the beginning of that book he claimed that the African slaves lived under better circumstances than the European worker.
At 69 he died together with his wife Laura in a suicide pact.
Lafargue his main work was called the right to be lazy. In which he calls upon not only the right to work, but also the right to be lazy. At the beginning of that book he claimed that the African slaves lived under better circumstances than the European worker.
At 69 he died together with his wife Laura in a suicide pact.
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October 16, 2018
Tembelli臒in 枚zg眉rl眉臒眉n bir par莽as谋 oldu臒unu ve insanlar谋n tembellik yapma haklar谋n谋n oldu臒unu belirten Lafargue (Marx'谋n damad谋 oldu臒unu da belirtmek laz谋m) etkileyici bir sistem ve toplum ele艧tirisi yap谋yor.
Yazar sistemin insanlar谋 bask谋 alt谋na sokan ve k枚lelik d眉zenine uymaya zorlayan 莽al谋艧ma 艧ekillerini dikte etti臒ini belirterek, tembellik 眉zerine farkl谋 noktalara dikkat 莽ekiyor.
Tembelli臒e a艧a臒谋lay谋c谋 g枚zle bak谋lmas谋n谋n yanl谋艧l谋klar谋n谋 dile getiren eserde tembelli臒in bir varolu艧 gereklili臒i oldu臒unun alt谋 莽iziliyor.
Kapitalist sistemin ya艧amaya zorunlu k谋ld谋臒谋 hayata sistem d谋艧谋ndan bakmay谋 ba艧aran bir eser.
Yazar sistemin insanlar谋 bask谋 alt谋na sokan ve k枚lelik d眉zenine uymaya zorlayan 莽al谋艧ma 艧ekillerini dikte etti臒ini belirterek, tembellik 眉zerine farkl谋 noktalara dikkat 莽ekiyor.
Tembelli臒e a艧a臒谋lay谋c谋 g枚zle bak谋lmas谋n谋n yanl谋艧l谋klar谋n谋 dile getiren eserde tembelli臒in bir varolu艧 gereklili臒i oldu臒unun alt谋 莽iziliyor.
Kapitalist sistemin ya艧amaya zorunlu k谋ld谋臒谋 hayata sistem d谋艧谋ndan bakmay谋 ba艧aran bir eser.
to-be-considered
February 19, 2020The three symptons of lazyness:
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June 2, 2021
Y谋llarca 枚nce okudu臒um bir kitab谋 tekrar okumak istedim. Asl谋nda kitab谋n ad谋 i莽eri臒ini yans谋tm谋yor. Marx鈥櫮眓 damad谋 Lafargue 莽al谋艧mamay谋, tembelli臒i savunmaz elbette. Buradaki tembellik 鈥渋nsan谋n kendisine 莽al谋艧madan ge莽irece臒i bir zaman ay谋rmas谋鈥� hakk谋nda kullan谋l谋yor. Kendimize ay谋raca臒谋m谋z bo艧 zaman denilebilir buna.
Paul Lafargue sivri ve alayc谋 dili ile anti-kapitalist bir manifesto olarak yazm谋艧 鈥淭embellik Hakk谋鈥漬谋. Dini kitaplardan, s枚ylencelerden, antik 莽a臒 bilgelerinden al谋nt谋larla, tarihi olaylardan ve geli艧melerden 莽谋kard谋臒谋 zorunlu 莽al谋艧ma kar艧谋t谋 枚rneklerle tezini renkli k谋lm谋艧, b枚ylece bu k谋sa sosyalist bildiriyi ortaya 莽谋karm谋艧.
Bir ara tembellik yap谋n ve 50 sayfal谋k cep boydaki bu karamizah kitap莽谋臒谋n谋 okuyun bence.
Paul Lafargue sivri ve alayc谋 dili ile anti-kapitalist bir manifesto olarak yazm谋艧 鈥淭embellik Hakk谋鈥漬谋. Dini kitaplardan, s枚ylencelerden, antik 莽a臒 bilgelerinden al谋nt谋larla, tarihi olaylardan ve geli艧melerden 莽谋kard谋臒谋 zorunlu 莽al谋艧ma kar艧谋t谋 枚rneklerle tezini renkli k谋lm谋艧, b枚ylece bu k谋sa sosyalist bildiriyi ortaya 莽谋karm谋艧.
Bir ara tembellik yap谋n ve 50 sayfal谋k cep boydaki bu karamizah kitap莽谋臒谋n谋 okuyun bence.
March 9, 2017
D眉nyan谋n b眉t眉n i艧莽ilerine sesleniyorum.
Durun!
Hepiniz durun. Kimse 莽al谋艧mas谋n. B谋rak谋n 莽al谋艧may谋. B谋rak谋n bu vah艧i brujuvalar谋n midesini 艧i艧irmeyi. Etinizi kemi臒inizi yedirmeyin, izin vermeyin.
Sizi 莽al谋艧t谋r谋yorlar, kendi zenginliklerine zenginlik kat谋yorlar. Sizden 3 kuru艧 para kar艧谋l谋臒谋nda hayat谋n谋z谋, sa臒l谋臒谋n谋z谋 ve mutlulu臒unuzu sat谋n al谋yorlar. Hatta sizden ailenizi 莽al谋yorlar. 脟ok k枚t眉 bir anla艧ma bu 莽ok k枚t眉. En de臒erli hatta va hatta paha bi莽ilmez de臒erlerinizi bedavaya sat谋n al谋yorlar. Korku filmlerinde kendi 枚mr眉n眉 uzatmak i莽in ba艧kalar谋n谋n kan谋n谋 emen vampirlere benziyorlar.
脟al谋艧may谋n. 脟al谋艧mak insan v眉cuduna, yarad谋l谋艧a ayk谋r谋. Siz hi莽 sabahtan ak艧ama kadar kendisini k眉莽眉c眉k bir mekana sokan ve 3 tane muz u臒runa burada deliler gibi 莽al谋艧an bir maymun g枚rd眉n眉zm眉.
Canl谋lar谋n tek amac谋 mutlu ve sa臒l谋kl谋 ya艧amakt谋r. Karn谋n谋z谋 doyurun ve yat谋n a艧a臒谋ya. Size g枚sterilen, vaadedilen l眉ks foto臒raflara kanmay谋n. O l眉ksleri sat谋n almak i莽in 枚mr眉n眉zden verir miydiniz?
Sende i艧莽isin. Hemen kendini ay谋rma. Bu brujuvazinin oyunu i艧te. Kim bu i艧莽iler diye d眉艧眉nme. Sensin. Sen i艧莽isin. Patron de臒ilsen i艧莽isin demektir.
D眉艧眉n bir kere. Para kazanmak i莽in i艧莽i 莽al谋艧t谋r谋yorlar. Bu zaten k枚lelik ve s枚m眉r眉 demek. Kendi i艧ini yapm谋yorsan k枚lesin demektir. Brujuvazi seni yakalar ve 莽al谋艧t谋rmaya ba艧lar. Sen onlar i莽in 100 liral谋k i艧 yapars谋n ama onlar sana 100 lira vermezler. 脟眉nk眉 o zaman para kazanamazlar. Yani mant谋k 艧udur; 莽al谋艧t谋rabildi臒in kadar fazla i艧莽i 莽al谋艧t谋r, hepsine 100 'er liral谋k i艧 yapt谋r, ama hi莽 birine yapt谋klar谋 i艧in kar艧谋l谋臒谋 olan 100 liralar谋 verme, hatta m眉mk眉nse 1 lira bile verme, onlar谋 1 liraya bile muhta莽 et ve b枚ylece aralar谋ndan 1 liraya bile "he" diyecek g枚n眉ll眉ler bul ve 莽al谋艧t谋r, b枚ylece piyasay谋 d眉艧眉r.
D眉nyan谋n b眉t眉n insanlar谋na sesleniyorum: 脟al谋艧may谋n!
脟al谋艧mak ihanettir. Hatta cinayettir. Var olan her 艧eye ayk谋r谋d谋r. Hayvanlar gibi d眉艧眉n眉n. Sadece karn谋n谋z谋 doyurun ve sevi艧in. Bunun haricinde yap谋lan her艧ey k枚leliktir.
Ah bir biraraya gelebilsek...
Durun!
Hepiniz durun. Kimse 莽al谋艧mas谋n. B谋rak谋n 莽al谋艧may谋. B谋rak谋n bu vah艧i brujuvalar谋n midesini 艧i艧irmeyi. Etinizi kemi臒inizi yedirmeyin, izin vermeyin.
Sizi 莽al谋艧t谋r谋yorlar, kendi zenginliklerine zenginlik kat谋yorlar. Sizden 3 kuru艧 para kar艧谋l谋臒谋nda hayat谋n谋z谋, sa臒l谋臒谋n谋z谋 ve mutlulu臒unuzu sat谋n al谋yorlar. Hatta sizden ailenizi 莽al谋yorlar. 脟ok k枚t眉 bir anla艧ma bu 莽ok k枚t眉. En de臒erli hatta va hatta paha bi莽ilmez de臒erlerinizi bedavaya sat谋n al谋yorlar. Korku filmlerinde kendi 枚mr眉n眉 uzatmak i莽in ba艧kalar谋n谋n kan谋n谋 emen vampirlere benziyorlar.
脟al谋艧may谋n. 脟al谋艧mak insan v眉cuduna, yarad谋l谋艧a ayk谋r谋. Siz hi莽 sabahtan ak艧ama kadar kendisini k眉莽眉c眉k bir mekana sokan ve 3 tane muz u臒runa burada deliler gibi 莽al谋艧an bir maymun g枚rd眉n眉zm眉.
Canl谋lar谋n tek amac谋 mutlu ve sa臒l谋kl谋 ya艧amakt谋r. Karn谋n谋z谋 doyurun ve yat谋n a艧a臒谋ya. Size g枚sterilen, vaadedilen l眉ks foto臒raflara kanmay谋n. O l眉ksleri sat谋n almak i莽in 枚mr眉n眉zden verir miydiniz?
Sende i艧莽isin. Hemen kendini ay谋rma. Bu brujuvazinin oyunu i艧te. Kim bu i艧莽iler diye d眉艧眉nme. Sensin. Sen i艧莽isin. Patron de臒ilsen i艧莽isin demektir.
D眉艧眉n bir kere. Para kazanmak i莽in i艧莽i 莽al谋艧t谋r谋yorlar. Bu zaten k枚lelik ve s枚m眉r眉 demek. Kendi i艧ini yapm谋yorsan k枚lesin demektir. Brujuvazi seni yakalar ve 莽al谋艧t谋rmaya ba艧lar. Sen onlar i莽in 100 liral谋k i艧 yapars谋n ama onlar sana 100 lira vermezler. 脟眉nk眉 o zaman para kazanamazlar. Yani mant谋k 艧udur; 莽al谋艧t谋rabildi臒in kadar fazla i艧莽i 莽al谋艧t谋r, hepsine 100 'er liral谋k i艧 yapt谋r, ama hi莽 birine yapt谋klar谋 i艧in kar艧谋l谋臒谋 olan 100 liralar谋 verme, hatta m眉mk眉nse 1 lira bile verme, onlar谋 1 liraya bile muhta莽 et ve b枚ylece aralar谋ndan 1 liraya bile "he" diyecek g枚n眉ll眉ler bul ve 莽al谋艧t谋r, b枚ylece piyasay谋 d眉艧眉r.
D眉nyan谋n b眉t眉n insanlar谋na sesleniyorum: 脟al谋艧may谋n!
脟al谋艧mak ihanettir. Hatta cinayettir. Var olan her 艧eye ayk谋r谋d谋r. Hayvanlar gibi d眉艧眉n眉n. Sadece karn谋n谋z谋 doyurun ve sevi艧in. Bunun haricinde yap谋lan her艧ey k枚leliktir.
Ah bir biraraya gelebilsek...
October 6, 2023
Brings interesting perspectives about the past, specially about how our amount of work should be minor with technological progress, but we are actually working more.
But the author fails to see the following inevitable things about the future:
Petroil is going to end;
Primary sources of minerals will end;
So we'll need more intelligent materials... or at least a way to recycle them without losing quality;
We'll have to make assembly lines more scalable in order to free manual laborers to do some analytical work;
We have to make a transition to renewable energy;
We will need even more doctors and engineers that we already need;
We have to end poverty;
We have to automate housework in order to liberate women;
We have to figure out a better way of public transportation so we won't waste so many time (a.k.a. the most valuable resource ever) on stupid traffic.
We have to educate the masses so they'll be able to adapt to the ongoing automation;
We have to figure out a practical way to distribute wealth better than the flawed capitalism (that same capitalism that makes us waste time in meaningless jobs so we can fulfill the short-term needs for shelter and food).
And the social issues? School reform? That's a lot of research, data analysis, and work. Prison reform? More work. What about the always understaffed Social Services that protects kids, battered women, the homeless and the addicted. Well, these problems aren't going away with technology improvement. Places like CPS need a lot more people than they have nowadays.
These problems are not going to be solved by themselves. They'll need a lot of work.
So, Lafargue, as much as I know you have good intentions, you are wrong. We don't have the right to be lazy. The future of mankind depends on our work. The life quality of our peers depend on our willingness to provide value to them. (And I mean real value, not elitist-consumerist-values, and definitely not the I'm-better-than-you-because-I-have-an-Iphone value that Sillicon Valley claims is "changing the world".)
What we need is not to stop working, but to attach our work to a purpose, even if it is a completely small and non-pretentious one. Working just so you can pay bills is a waste of human potential, and I think Lafargue would agree with that.
Maybe Lafargue would also agree that we need to study more. Reflect more. We need to stop being such champions of whatever obligation is thrown at us. It is hollow to define our values in how well we accomplish predetermined tasks. (Remember epitaphs? "Beloved mother, wife", meaning she was good at fulfilling societal obligations.) This book criticizes it to some extent.
But, since we messed up with the exploration of natural resources in the last few centuries, our existence is not just about us anymore. It is also about how we need to solve the crap the we and our ancestors did to the world.
So the world doesn't need less work from us. The world needs more. A re-purposed work, an intelligent work. A work that builds progress in the long term. But how are going to do that? How are going to prepare socially, politically and economically to solve the problems that really need to be solved? Well, that's subject for another book.
But the author fails to see the following inevitable things about the future:
Petroil is going to end;
Primary sources of minerals will end;
So we'll need more intelligent materials... or at least a way to recycle them without losing quality;
We'll have to make assembly lines more scalable in order to free manual laborers to do some analytical work;
We have to make a transition to renewable energy;
We will need even more doctors and engineers that we already need;
We have to end poverty;
We have to automate housework in order to liberate women;
We have to figure out a better way of public transportation so we won't waste so many time (a.k.a. the most valuable resource ever) on stupid traffic.
We have to educate the masses so they'll be able to adapt to the ongoing automation;
We have to figure out a practical way to distribute wealth better than the flawed capitalism (that same capitalism that makes us waste time in meaningless jobs so we can fulfill the short-term needs for shelter and food).
And the social issues? School reform? That's a lot of research, data analysis, and work. Prison reform? More work. What about the always understaffed Social Services that protects kids, battered women, the homeless and the addicted. Well, these problems aren't going away with technology improvement. Places like CPS need a lot more people than they have nowadays.
These problems are not going to be solved by themselves. They'll need a lot of work.
So, Lafargue, as much as I know you have good intentions, you are wrong. We don't have the right to be lazy. The future of mankind depends on our work. The life quality of our peers depend on our willingness to provide value to them. (And I mean real value, not elitist-consumerist-values, and definitely not the I'm-better-than-you-because-I-have-an-Iphone value that Sillicon Valley claims is "changing the world".)
What we need is not to stop working, but to attach our work to a purpose, even if it is a completely small and non-pretentious one. Working just so you can pay bills is a waste of human potential, and I think Lafargue would agree with that.
Maybe Lafargue would also agree that we need to study more. Reflect more. We need to stop being such champions of whatever obligation is thrown at us. It is hollow to define our values in how well we accomplish predetermined tasks. (Remember epitaphs? "Beloved mother, wife", meaning she was good at fulfilling societal obligations.) This book criticizes it to some extent.
But, since we messed up with the exploration of natural resources in the last few centuries, our existence is not just about us anymore. It is also about how we need to solve the crap the we and our ancestors did to the world.
So the world doesn't need less work from us. The world needs more. A re-purposed work, an intelligent work. A work that builds progress in the long term. But how are going to do that? How are going to prepare socially, politically and economically to solve the problems that really need to be solved? Well, that's subject for another book.
September 10, 2016
Neredeyese yar谋m saatte okunabilen bu kitap, makale demek daha do臒ru, 19. y眉zy谋l vah艧i kapitalizminin 莽al谋艧an kesimi s枚m眉ren uygulamalar谋na ve bunun esasen kapitalist kesim i莽in de verimsizli臒ine, kendine has 眉slubuyla dikkat 莽ekiyor. Tabii makale 1880'de kaleme al谋nm谋艧, k枚pr眉n眉n alt谋ndan epey su ge莽ti bug眉ne de臒in. Yine de, 枚zellikle g眉n眉m眉zde adeta y眉kselen de臒er haline gelen i艧kolikli臒e kar艧谋 dur demek i莽in esin verici unsurlar i莽eriyor. Belki de hem kamu, hem de 枚zel sekt枚rde y枚neticilere zorunlu olarak okutulmas谋 faydal谋 olur. Okurken Auschwitz'in giri艧 kap谋s谋na Nazilerin koydu臒u "脟al谋艧mak 枚zg眉r k谋lar" tabelas谋 akl谋ma geldi.
Ben Zeplin yay谋nlar谋 bask谋s谋ndan, Mehmet K枚le'nin 莽evirisinden okudum (莽evirmenin soyad谋 da b枚yle bir eser i莽in ayr谋 bir ironi). Yaln谋z b枚yle kitaplara ba臒lam谋na oturtmak bak谋m谋ndan k谋sa da olsa bir 枚ns枚z konulsa iyi olur. Zeplin kolaya ka莽m谋艧. Bu arada Lafargue da Marx'谋n damad谋ym谋艧...
Ben Zeplin yay谋nlar谋 bask谋s谋ndan, Mehmet K枚le'nin 莽evirisinden okudum (莽evirmenin soyad谋 da b枚yle bir eser i莽in ayr谋 bir ironi). Yaln谋z b枚yle kitaplara ba臒lam谋na oturtmak bak谋m谋ndan k谋sa da olsa bir 枚ns枚z konulsa iyi olur. Zeplin kolaya ka莽m谋艧. Bu arada Lafargue da Marx'谋n damad谋ym谋艧...
March 18, 2016
Asl谋nda Lafargue'nin d眉艧眉nceleri olduk莽a grotesk. Ancak amac谋na kafa yorulup, biraz da abart谋l谋 bir ifade tarz谋 i莽inde oldu臒u varsay谋l谋rsa; 莽al谋艧man谋n gerek kilise, gerek ahlak莽谋lar, gerek burjuvazi, gerekse devlet taraf谋ndan kutsalla艧t谋r谋lmas谋 ile, 莽al谋艧an kesimin insan haklar谋 g枚zetmeksizin s枚m眉r眉lmesi; bunun da yaln谋z kapitalist d眉zenin 莽ark谋n谋 d枚nd眉rmeye yaramas谋 aras谋ndaki ili艧kiler gayet temiz bir 艧ekilde anla艧谋labilir. Elbette i莽inde oldu臒umuz d眉nyaya aktaramayaca臒谋m谋z denli 眉topik noktalar谋 var, fakat bir yandan da ciddi hakl谋l谋臒谋 var.
Birde tembellik kelimesinin i莽eri臒ini 'bo艧 zaman', '莽al谋艧maya adanmayan zaman' olarak d眉艧眉n眉rsek daha iyi anla艧谋labilir. Zira 'tembel' kelimesi genel ge莽er alg谋 y眉z眉nden fazlas谋yla olumsuzluk 莽a臒r谋艧t谋r谋yor. Garip bir hayat谋 olan, kom眉nist d眉艧眉ncenin duraklar谋ndan biri olan Lafargue'nin (nam-谋 di臒er Marx'谋n Damad谋'n谋n) bu k谋sa ama 莽arp谋c谋 kitap莽谋臒谋n谋 okuman谋z谋 tavsiye ederim.
10/6
Birde tembellik kelimesinin i莽eri臒ini 'bo艧 zaman', '莽al谋艧maya adanmayan zaman' olarak d眉艧眉n眉rsek daha iyi anla艧谋labilir. Zira 'tembel' kelimesi genel ge莽er alg谋 y眉z眉nden fazlas谋yla olumsuzluk 莽a臒r谋艧t谋r谋yor. Garip bir hayat谋 olan, kom眉nist d眉艧眉ncenin duraklar谋ndan biri olan Lafargue'nin (nam-谋 di臒er Marx'谋n Damad谋'n谋n) bu k谋sa ama 莽arp谋c谋 kitap莽谋臒谋n谋 okuman谋z谋 tavsiye ederim.
10/6
February 17, 2023
YouTube kitap kanal谋mda Tembellik Hakk谋 kitab谋n谋 detayl谋 olarak yorumlad谋m:
Son zamanlarda okudu臒um en iyi kitaplardan biriyle tan谋艧t谋rmak istiyorum sizi bug眉n... Onun ad谋 Tembellik Hakk谋.
Baz谋 kitaplar 莽ok ince olmalar谋na ra臒men bize s枚ylemeye 莽al谋艧t谋klar谋yla hacimlerinin d谋艧谋na ta艧abiliyorlar. Kal谋n kitaplarda bir d眉艧眉nceyi yay谋p detayland谋rmak nispeten kolayd谋r ama 60 k眉s眉r sayfada bir d眉艧眉nceyi okuruna ge莽irebilmek bir ba艧ar谋d谋r.
Bazen tembellik yapmay谋 莽ok seviyorum. Neyse ki, bu kitab谋 okumak i莽in tembellik etmeyip okumam谋 tamamlad谋m. 2 y谋l 枚nce kendi mesle臒inden istifa eden ve tembellik hakk谋n谋 hak eden biri olarak size anlataca臒谋m 艧eyler var.
Kendi mesle臒inde i艧e her g眉n mutsuz giden biriydim ben. D眉艧眉nsenize, S眉per Mario olmad谋臒谋n谋z i莽in elinizde sadece tek bir ya艧am hakk谋 var ve siz de bunu hakk谋yla ya艧ayam谋yorsunuz. 脟眉nk眉 meslekler harika olmas谋na ra臒men bu mesleklerin i莽ini dolduran insanlar谋n karaktersizli臒ini ve parag枚zl眉臒眉n眉 g枚r眉yorsunuz. Mutsuzla艧谋yorsunuz, y谋pran谋yorsunuz, t眉keniyorsunuz...
Katip Bartleby ve Oblomov gibi kitaplar bu y眉zden yaz谋ld谋 i艧te. Kendi meslek hayatlar谋n谋z谋 ve i艧 d眉zenini sorgulay谋n diye. U臒runa eme臒inizi ve zaman谋n谋z谋 harcad谋臒谋n谋z i艧verenlerin de臒eri ne kadar hak etmeyen insanlar olduklar谋n谋 anlayabilin diye. Hatta s谋rf bundan dolay谋 Oblomov kitab谋nda Oblomov'a sorduklar谋 bir soruyu hi莽 unutam谋yorum:
"- Ni莽in uyuyorsun?
- Vaktin nas谋l ge莽ti臒ini bilmemek i莽in." [s. 434]
Bazen siz de kendi i莽sel zaman谋n谋zla hayat谋n akan zaman谋 aras谋nda bir uyumsuzluk hissediyor musunuz? 脟al谋艧mak sizin kendi benli臒inizle hayat谋n benli臒i aras谋nda bir u莽urum olu艧turuyor mu? O halde belki sizin de Tembellik Hakk谋'n谋z谋 kullanman谋z gerekiyordur art谋k.
Bu kadar a臒谋r 莽al谋艧ma saatleri olan ve insanlar谋n eme臒inin kar艧谋l谋臒谋n谋 莽o臒u zaman alamad谋臒谋 bir 眉lkede oldu臒umuz i莽in bu konuyu hep sorguluyorum. 脟al谋艧t谋臒谋m谋z insanlar bizim mesaimizi, eme臒imizi ve zaman谋m谋z谋 hak eden insanlar m谋? Eme臒inizin kar艧谋l谋臒谋n谋 tam olarak alabiliyor musunuz? Hatta en basite indirgemek istiyorum bu sorular谋... 艦u an ya艧ad谋臒谋n谋z hayattan mutlu musunuz? Cevaplar谋n谋z谋 ger莽ekten merak ediyorum.
"G眉nde 眉莽 saatten fazla 莽al谋艧mamal谋, g眉n眉n geri kalan谋nda ve geceleri tembellik etmeli, yiyip i莽ip e臒lenmelidir." [s. 16]
艦u an bu incelemeyi okuyanlardan kim hayatlar谋nda 眉莽 saatten az 莽al谋艧谋p g眉n眉n geri kalan谋nda tembellik edebiliyor, 枚zg眉rce yiyip i莽ip e臒lenebiliyor? Hangimiz sorumluluk 莽uvallar谋n谋n alt谋nda ezilip b眉z眉lm眉yoruz? Hangimizin patronu bir emir verdi臒inde ona "Bunu yapmamay谋 tercih ederim." diyebiliyoruz?
Sorular谋n cevaplardan daha 枚nemli oldu臒unu anlad谋臒谋m谋z zaman bak谋艧 a莽谋m谋zda bir k谋r谋lma noktas谋 olu艧uyor. O y眉zden cevaplardan 莽ok sorular谋 枚nemseyen bir insan oldum son zamanlarda. Hem sordu臒um b眉t眉n bu sorular 艦ener 艦en'in Zengin Mutfa臒谋 oyununda dedi臒i bir s枚z眉 getiriyor akl谋ma:
"陌nsan kime hizmet etti臒ini bilmeli."
Evet dostlar谋m, ger莽ekten de kime hizmet etti臒imizi bilmeliyiz. Bu kitab谋 hepimiz okumal谋y谋z. E臒er bu inceleme sizde en ufak bir sorgulamaya sebep olduysa bu incelemeyi payla艧mal谋y谋z. En do臒al hakk谋m谋z olan Tembellik Hakk谋'm谋z谋 kullanmal谋y谋z.
Elimizdeki tek hayat谋 ger莽ekten de tek hayatm谋艧 gibi ya艧amak i莽in neyi bekliyoruz?
Son zamanlarda okudu臒um en iyi kitaplardan biriyle tan谋艧t谋rmak istiyorum sizi bug眉n... Onun ad谋 Tembellik Hakk谋.
Baz谋 kitaplar 莽ok ince olmalar谋na ra臒men bize s枚ylemeye 莽al谋艧t谋klar谋yla hacimlerinin d谋艧谋na ta艧abiliyorlar. Kal谋n kitaplarda bir d眉艧眉nceyi yay谋p detayland谋rmak nispeten kolayd谋r ama 60 k眉s眉r sayfada bir d眉艧眉nceyi okuruna ge莽irebilmek bir ba艧ar谋d谋r.
Bazen tembellik yapmay谋 莽ok seviyorum. Neyse ki, bu kitab谋 okumak i莽in tembellik etmeyip okumam谋 tamamlad谋m. 2 y谋l 枚nce kendi mesle臒inden istifa eden ve tembellik hakk谋n谋 hak eden biri olarak size anlataca臒谋m 艧eyler var.
Kendi mesle臒inde i艧e her g眉n mutsuz giden biriydim ben. D眉艧眉nsenize, S眉per Mario olmad谋臒谋n谋z i莽in elinizde sadece tek bir ya艧am hakk谋 var ve siz de bunu hakk谋yla ya艧ayam谋yorsunuz. 脟眉nk眉 meslekler harika olmas谋na ra臒men bu mesleklerin i莽ini dolduran insanlar谋n karaktersizli臒ini ve parag枚zl眉臒眉n眉 g枚r眉yorsunuz. Mutsuzla艧谋yorsunuz, y谋pran谋yorsunuz, t眉keniyorsunuz...
Katip Bartleby ve Oblomov gibi kitaplar bu y眉zden yaz谋ld谋 i艧te. Kendi meslek hayatlar谋n谋z谋 ve i艧 d眉zenini sorgulay谋n diye. U臒runa eme臒inizi ve zaman谋n谋z谋 harcad谋臒谋n谋z i艧verenlerin de臒eri ne kadar hak etmeyen insanlar olduklar谋n谋 anlayabilin diye. Hatta s谋rf bundan dolay谋 Oblomov kitab谋nda Oblomov'a sorduklar谋 bir soruyu hi莽 unutam谋yorum:
"- Ni莽in uyuyorsun?
- Vaktin nas谋l ge莽ti臒ini bilmemek i莽in." [s. 434]
Bazen siz de kendi i莽sel zaman谋n谋zla hayat谋n akan zaman谋 aras谋nda bir uyumsuzluk hissediyor musunuz? 脟al谋艧mak sizin kendi benli臒inizle hayat谋n benli臒i aras谋nda bir u莽urum olu艧turuyor mu? O halde belki sizin de Tembellik Hakk谋'n谋z谋 kullanman谋z gerekiyordur art谋k.
Bu kadar a臒谋r 莽al谋艧ma saatleri olan ve insanlar谋n eme臒inin kar艧谋l谋臒谋n谋 莽o臒u zaman alamad谋臒谋 bir 眉lkede oldu臒umuz i莽in bu konuyu hep sorguluyorum. 脟al谋艧t谋臒谋m谋z insanlar bizim mesaimizi, eme臒imizi ve zaman谋m谋z谋 hak eden insanlar m谋? Eme臒inizin kar艧谋l谋臒谋n谋 tam olarak alabiliyor musunuz? Hatta en basite indirgemek istiyorum bu sorular谋... 艦u an ya艧ad谋臒谋n谋z hayattan mutlu musunuz? Cevaplar谋n谋z谋 ger莽ekten merak ediyorum.
"G眉nde 眉莽 saatten fazla 莽al谋艧mamal谋, g眉n眉n geri kalan谋nda ve geceleri tembellik etmeli, yiyip i莽ip e臒lenmelidir." [s. 16]
艦u an bu incelemeyi okuyanlardan kim hayatlar谋nda 眉莽 saatten az 莽al谋艧谋p g眉n眉n geri kalan谋nda tembellik edebiliyor, 枚zg眉rce yiyip i莽ip e臒lenebiliyor? Hangimiz sorumluluk 莽uvallar谋n谋n alt谋nda ezilip b眉z眉lm眉yoruz? Hangimizin patronu bir emir verdi臒inde ona "Bunu yapmamay谋 tercih ederim." diyebiliyoruz?
Sorular谋n cevaplardan daha 枚nemli oldu臒unu anlad谋臒谋m谋z zaman bak谋艧 a莽谋m谋zda bir k谋r谋lma noktas谋 olu艧uyor. O y眉zden cevaplardan 莽ok sorular谋 枚nemseyen bir insan oldum son zamanlarda. Hem sordu臒um b眉t眉n bu sorular 艦ener 艦en'in Zengin Mutfa臒谋 oyununda dedi臒i bir s枚z眉 getiriyor akl谋ma:
"陌nsan kime hizmet etti臒ini bilmeli."
Evet dostlar谋m, ger莽ekten de kime hizmet etti臒imizi bilmeliyiz. Bu kitab谋 hepimiz okumal谋y谋z. E臒er bu inceleme sizde en ufak bir sorgulamaya sebep olduysa bu incelemeyi payla艧mal谋y谋z. En do臒al hakk谋m谋z olan Tembellik Hakk谋'm谋z谋 kullanmal谋y谋z.
Elimizdeki tek hayat谋 ger莽ekten de tek hayatm谋艧 gibi ya艧amak i莽in neyi bekliyoruz?
May 18, 2021
In my eyes, the book touches a very important topic, but unfortunately it only touches it. The historical background that Lafargue provides though is very interesting.
Maybe Lafargue felt a bit more lazy than he should while he was writing the book, and I am also lazy to come up with a better joke.
Maybe Lafargue felt a bit more lazy than he should while he was writing the book, and I am also lazy to come up with a better joke.
February 15, 2015
Da臒谋n谋k, bazen fa艧istce - humanizmadan uzak, yer yer do臒ru 莽谋k谋艧 noktas谋 ama yanl谋艧 gidi艧 yoluna sahip bir莽ok "statement" yani d眉艧眉nce beyan eden c眉mle ile dolu bir kitap莽谋k. Bundan daha anlaml谋 ve akademik metinler okudum. Yaz谋ld谋臒谋 d枚nemi g枚z 枚n眉ne alarak 2 y谋ld谋z veriyorum.
October 21, 2024
currently in my anti-work wage slave era.. just gimmie my moneyyy 馃馃徑
December 1, 2019
1982 Anayasas谋 m 49'a g枚re, 鈥溍嘺l谋艧ma, herkesin hakk谋 ve 枚devidir. Devlet, 莽al谋艧anlar谋n hayat seviyesini y眉kseltmek, 莽al谋艧ma hayat谋n谋 geli艧tirmek i莽in 莽al谋艧anlar谋 korumak, 莽al谋艧may谋 desteklemek ve i艧sizli臒i 枚nlemeye elveri艧li ekonomik bir ortam yaratmak i莽in gerekli tedbirleri al谋r.鈥�
艦imdi bu kitab谋 i艧e giderken metrob眉ste okudum. Biraz ironik oldu. Anayasa 莽ok g眉zel a莽谋klam谋艧 "莽al谋艧ma hakk谋"n谋n tan谋m谋n谋 fakat tam olarak 枚yle mi i艧liyor pek emin de臒ilim.
Kitap i艧te tam da savunulan "莽al谋艧ma hakk谋"n谋n insanlara en muhte艧em 艧eymi艧 gibi 补苍濒补迟谋ld谋臒谋n谋, asl谋nda ula艧谋lmas谋 gereken 莽al谋艧ma veriminin d眉zeyini, bir bireyin kendine ay谋rmas谋 gereken zaman ile kazanaca臒谋 para i莽in sarf etmesi gereken optimum ko艧ul ve s眉reler hakk谋nda bilgi veriyor.
Okuyun. Hatta metrob眉ste sefillik 莽ekerken okuyun benim gibi. Sonra da hep birlikte biz ger莽ekten ne yap谋yoruz diye d眉艧眉nelim.
艦imdi bu kitab谋 i艧e giderken metrob眉ste okudum. Biraz ironik oldu. Anayasa 莽ok g眉zel a莽谋klam谋艧 "莽al谋艧ma hakk谋"n谋n tan谋m谋n谋 fakat tam olarak 枚yle mi i艧liyor pek emin de臒ilim.
Kitap i艧te tam da savunulan "莽al谋艧ma hakk谋"n谋n insanlara en muhte艧em 艧eymi艧 gibi 补苍濒补迟谋ld谋臒谋n谋, asl谋nda ula艧谋lmas谋 gereken 莽al谋艧ma veriminin d眉zeyini, bir bireyin kendine ay谋rmas谋 gereken zaman ile kazanaca臒谋 para i莽in sarf etmesi gereken optimum ko艧ul ve s眉reler hakk谋nda bilgi veriyor.
Okuyun. Hatta metrob眉ste sefillik 莽ekerken okuyun benim gibi. Sonra da hep birlikte biz ger莽ekten ne yap谋yoruz diye d眉艧眉nelim.
January 29, 2021
螚 未慰蠀位蔚喂维 蟺蟻慰苇蟻蠂蔚蟿伪喂 伪蟺蠈 蟿畏 未慰蠀位蔚委伪 蟿蠈蟽慰 蠅蟼 位苇尉畏 蠈蟽慰 魏伪喂 蠅蟼 胃蔚蟽渭蠈蟼. 螒蠀蟿蠈 蔚尉畏纬蔚委 慰 螞伪蠁维蟻纬魏 蟽蟿慰 尾喂尾位委慰 蟿慰蠀 蠅蟼 维尉喂慰蟼 纬蟻伪渭渭伪蟿苇伪蟼 魏喂 蔚魏蟺蟻蠈蟽蠅蟺慰蟼 蟿慰蠀 螠伪蟻尉. 危蟿慰 未喂魏伪委蠅渭伪 蟽蟿畏谓 蔚蟻纬伪蟽委伪, 蟿慰 蟽蠉谓胃畏渭伪 蟿慰蠀 蠉蟽蟿蔚蟻慰蠀 19慰蠀 伪喂蠋谓伪, 伪谓蟿喂蟿维蟽蟽蔚喂 蟿慰 未喂魏伪委蠅渭伪 蟽蟿畏谓 蟿蔚渭蟺蔚位喂维, 魏伪胃蠈蟿喂 畏 蔚蟻纬伪蟽委伪 蟽蟿伪 蟺蟻蠋蟿伪 蠂蟻蠈谓喂伪 蟿畏蟼 蔚渭蠁维谓喂蟽萎蟼 蟿畏蟼 未蔚 未喂苇蠁蔚蟻蔚 蟺慰位蠉 伪蟺蠈 蟿畏 蟽魏位伪尾喂维. 螣喂 蔚蟻纬维蟿蔚蟼 未慰蠉位蔚蠀伪谓 10-14 蠋蟻蔚蟼 -伪魏蠈渭伪 魏伪喂 蟺伪喂未喂维 6-8 蔚蟿蠋谓- 魏伪喂 蟺伪蟻苇渭蔚谓伪谓 蠁蟿蠅蠂慰委.
芦螌蟺蠅蟼 慰 围蟻喂蟽蟿蠈蟼, 畏 位蠀蟺畏蟿蔚蟻萎 蟺蟻慰蟽蠅蟺慰蟺慰委畏蟽畏 蟿畏蟼 伪蟻蠂伪委伪蟼 蟽魏位伪尾喂维蟼, 苇蟿蟽喂 魏伪喂 慰喂 维谓蟿蟻蔚蟼, 慰喂 纬蠀谓伪委魏蔚蟼, 蟿伪 蟺伪喂未喂维 蟿慰蠀 螤蟻慰位蔚蟿伪蟻喂维蟿慰蠀 伪谓蔚尾伪委谓慰蠀谓 魏伪蟿维魏慰蟺慰喂 蔚未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 蟿慰谓 蟽魏位畏蟻蠈 螕慰位纬慰胃维 蟿慰蠀 蟺蠈谓慰蠀: 蔚未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 畏 魏伪蟿伪谓伪纬魏伪蟽蟿喂魏萎 未慰蠀位蔚喂维 蟿蟽伪魏委味蔚喂 蟿伪 魏蠈魏魏伪位维 蟿慰蠀蟼, 蟽魏慰蟿蠋谓蔚喂 蟿喂蟼 蟽维蟻魏蔚蟼 蟿慰蠀蟼, 尾伪蟽伪谓委味蔚喂 蟿伪 谓蔚蠉蟻伪 蟿慰蠀蟼. 螘未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 畏 蟺蔚委谓伪 未苇谓蔚喂 魏蠈渭蟺慰 蟿伪 蟽蠅胃喂魏维 蟿慰蠀蟼 魏伪喂 蠁苇蟻谓蔚喂 蟺伪蟻伪喂蟽胃萎蟽蔚喂蟼 蟽蟿慰 渭蠀伪位蠈 蟿慰蠀蟼!... 惟 韦蔚渭蟺蔚位喂维, 未蔚委尉蔚 慰委魏蟿慰 纬喂伪 蟿畏 渭蔚纬维位畏 未蠀蟽蟿蠀蠂委伪 渭伪蟼! 惟 韦蔚渭蟺蔚位喂维, 渭畏蟿苇蟻伪 蟿蠅谓 蟿蔚蠂谓蠋谓 魏伪喂 蟿蠅谓 蔚蠀纬蔚谓蠋谓 伪蟻蔚蟿蠋谓, 纬委谓蔚 蟿慰 尾维位蟽伪渭慰 纬喂伪 蟿喂蟼 伪谓胃蟻蠋蟺喂谓蔚蟼 伪纬蠅谓委蔚蟼!禄.
芦螌蟺蠅蟼 慰 围蟻喂蟽蟿蠈蟼, 畏 位蠀蟺畏蟿蔚蟻萎 蟺蟻慰蟽蠅蟺慰蟺慰委畏蟽畏 蟿畏蟼 伪蟻蠂伪委伪蟼 蟽魏位伪尾喂维蟼, 苇蟿蟽喂 魏伪喂 慰喂 维谓蟿蟻蔚蟼, 慰喂 纬蠀谓伪委魏蔚蟼, 蟿伪 蟺伪喂未喂维 蟿慰蠀 螤蟻慰位蔚蟿伪蟻喂维蟿慰蠀 伪谓蔚尾伪委谓慰蠀谓 魏伪蟿维魏慰蟺慰喂 蔚未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 蟿慰谓 蟽魏位畏蟻蠈 螕慰位纬慰胃维 蟿慰蠀 蟺蠈谓慰蠀: 蔚未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 畏 魏伪蟿伪谓伪纬魏伪蟽蟿喂魏萎 未慰蠀位蔚喂维 蟿蟽伪魏委味蔚喂 蟿伪 魏蠈魏魏伪位维 蟿慰蠀蟼, 蟽魏慰蟿蠋谓蔚喂 蟿喂蟼 蟽维蟻魏蔚蟼 蟿慰蠀蟼, 尾伪蟽伪谓委味蔚喂 蟿伪 谓蔚蠉蟻伪 蟿慰蠀蟼. 螘未蠋 魏喂 苇谓伪谓 伪喂蠋谓伪 畏 蟺蔚委谓伪 未苇谓蔚喂 魏蠈渭蟺慰 蟿伪 蟽蠅胃喂魏维 蟿慰蠀蟼 魏伪喂 蠁苇蟻谓蔚喂 蟺伪蟻伪喂蟽胃萎蟽蔚喂蟼 蟽蟿慰 渭蠀伪位蠈 蟿慰蠀蟼!... 惟 韦蔚渭蟺蔚位喂维, 未蔚委尉蔚 慰委魏蟿慰 纬喂伪 蟿畏 渭蔚纬维位畏 未蠀蟽蟿蠀蠂委伪 渭伪蟼! 惟 韦蔚渭蟺蔚位喂维, 渭畏蟿苇蟻伪 蟿蠅谓 蟿蔚蠂谓蠋谓 魏伪喂 蟿蠅谓 蔚蠀纬蔚谓蠋谓 伪蟻蔚蟿蠋谓, 纬委谓蔚 蟿慰 尾维位蟽伪渭慰 纬喂伪 蟿喂蟼 伪谓胃蟻蠋蟺喂谓蔚蟼 伪纬蠅谓委蔚蟼!禄.
July 22, 2014
"Bizim toplumumuzda 莽al谋艧may谋 莽al谋艧ma oldu臒u i莽in seven s谋n谋flar hangileridir? Toprak sahibi k枚yl眉ler ve k眉莽眉k burjuvalard谋r. Birisi kendi topra臒谋 眉zerinde kamburla艧谋rken, di臒eri d眉kk芒n谋na s谋k谋 s谋k谋ya ba臒l谋d谋r. Yeralt谋 dehlizlerindeki bir k枚stebek gibi hareket ederler ve do臒an谋n g眉zelliklerini seyretmek i莽in kafalar谋n谋 asla d谋艧ar谋 莽谋karmazlar."
Tembellik hakk谋ndan da ziyade, i艧莽i s谋n谋f谋n谋n; "莽al谋艧man谋n kutsall谋臒谋 yalan谋"na aldan谋艧谋n谋 补苍濒补迟谋yor, iyi de ediyor. Yeterince -ki hi莽bir zaman yetmez- 莽al谋艧谋nca sistem devam ediyor, 眉retim artt谋k莽a t眉ketim art谋yor, i艧in i莽ine dini dogmalar da girince 莽ember tamamlan谋yor.
Tembellik hakk谋ndan da ziyade, i艧莽i s谋n谋f谋n谋n; "莽al谋艧man谋n kutsall谋臒谋 yalan谋"na aldan谋艧谋n谋 补苍濒补迟谋yor, iyi de ediyor. Yeterince -ki hi莽bir zaman yetmez- 莽al谋艧谋nca sistem devam ediyor, 眉retim artt谋k莽a t眉ketim art谋yor, i艧in i莽ine dini dogmalar da girince 莽ember tamamlan谋yor.
March 19, 2014
The best parts of this book are the historical context and the introduction. Lafargue's actual text is mildly interesting and he is definitely addressing an important topic. We do need to stop worshiping at the alter of work/jobs and carve out more time for the important things. But I found reading him a little tedious. And anybody who cites the Greek philosophers with admiration (especially Aristotle) and then talks about how they knew only slaves should work....Well, we have a problem.
February 5, 2015
I first discovered the existence of Paul Lafargue's The Right to Be Lazy when the new edition edited by Bernard Marszalek was on a sale table at The Left Forum back on June 8. Had I any money, I would have bought a copy right then simply from reading the back cover. The New York Public Library refused to order a circulating copy, and on September 19, I was told that they could find no library to supply the item. I tweeted out that NYPL refused to order or ILL the book for me, and a few days later, it was showing as "in transit" in my holds queue. It arrived at the Mid-Manhattan Library on October 7, and I checked it out on October 12. The copy came from North Country Community College in Saranac Lake, New York. I finished reading it this morning, and I conclude that the book is easily one of the most important ever written. When I saw the book, it seemed clear that it was analysis of who and who does not have the right to be lazy in the society of that time. Searches on Amazon described it as a rollicking farce that was nevertheless instrumental in reducing the standard work day to eight hours.
The book, while intended to be funny, is so effective because it is so true. The working class in America, with its anti-intellectual tendencies, has been brainwashed into a love of hard manual labor. I don't think any really do love it, but it sure comes across that way. When I worked for the Indiana University Public Opinion Laboratory, one of our polls asked people what they thought should be taught in high school. One of the items was teaching students job skills. Most people thought that was very important, and only one person whom I interviewed questioned what that meant to the point that he could not consider this important without clarification. All we were allowed to say is "whatever it means to you." One man with a twangy voice said to me "college... is for hippies, and degenerates" when asked about the importance of high schools preparing students for college. An older woman was emphatic about the importance of high schools teaching jobs skills but her "That's not too important" for "preparing students for college" is forever burned onto my brain. The hippies and degenerates line made it into Misused Minds. My landlady in Jacksonville thought it was great that I was taking work home because work, to her, is inherently good, even though I was glum about it because I wasn't being paid any additional money to do it (having fallen into the trap that many salaried employees fall into believing, when in fact, ). One of my roommates at the homeless shelter, a parolee whose work experience is in manual labor, said, "I knew there was something wrong with you" when I showed him the book, although he was clearly not being serious.
For this essay, Lafargue narrowly defines only those in the following occupations as workers: agricultural laborers, including herdsmen, servants, and farmers' daughters living at home, factory workers in cotton, wool, hemp, linen, silk, knitting, mine workers, metal workers (blast furnaces, rolling mills, etc.), and domestics (40). While Lafaruge's correspondence with Engels makes clear that he himself was a white collar worker (he gave up the practice of medicine after the deaths of the two children he and his wife, Laura Marx, had, then worked in engraving, did correspondence for an insurance company, then tried to live off his writing while supported with checks from Engels), and he objected to socialist conferences that barred workers who were white collar laborers. In this essay, only the blue collar fields mentioned above are considered "work," and he calls for a restriction of such jobs to no more than three hours a day. At the time (1880), social movements were pressing to the eight hour workday that is currently standard. Ten to fourteen hours of this brutal labor was quite common. The most conservative of the social views was people getting Saturday afternoons off. The organizer of Occu-Evolve was pushing that Occupy's minim wage goal should be $20 an hour with the hope that it's at least fifteen. He, I and one other were outvoted by others who thought we should be in solidarity requesting for a raise in the minimum wage to $15. Before Occupy existed, I got involved with a group promoting "Job Creation," but the guy in charge was a roofer who seemed to have no conception of being medically limited to a desk job, then whined when he offered to pay me $8 to hold a sign at Federal Hall, backhandedly complaining that he "had to" pay me to do this when he offered the money before he made the request, oblivious to the fact that I put up with the pain for one hour because I thought the cause was worthwhile.
Lafargue looks to the ancient Greeks, for whom all such labor was done by slaves. He argues that the difference between then and his present were that there were wage slaves instead of unpaid slaves. He cites Aristotle (55) as longing for a time when mechanization can eliminate work entirely, and all people can devote their time for intellectual pursuits, and, in fact, pretty much any position for which one attends college is not considered work under these narrow definitions of labor. Instead, the machines make work more efficient, and so the workers are overworked and overproducing, to no positive effect. Lafargue's argument is essentially what we were promised in K-12 would be the result of going to college--the ability to earn a living doing something that you love, a privilege that was awarded to the brightest who could make it through. As detailed in my entry, I have an abhorrence for busy work and sought out intellectual and creative pursuits from the time I was very young, only now to be treated like garbage because I am not only unwilling but unable to do hard physical labor.
Lafargue notes that there was so much overwork that no one can consume the over-priced goods, which often had to be destroyed because there was no room for unsold merchandise. "Hundreds of millions are required to figure the value of the goods that are destroyed. In the last century they were burned or thrown into the water" (33). This is the capitalist thumbing his nose at the worker--not only am I going to pay you so little to subsist to do the work that I want done, but the results of your work are going straight into the garbage because I can't find anyone who wants to buy it. He discusses the capitalist's need for Livingston, Stanley Du Chaillu, who search the world trying to find new customers for the goods they attempt to sell (42), a clear prefiguring of globalization. The capitalist compensates for this by making products that are built to be used up or broken quickly and need replacing, with no eye for quality (43)--an "Age of Adulteration."
The term "work ethic" has strong associations with Protestantism. On page 46, Lafargue notes that the Catholic Church laws provided the laborer with 90 rest days enforced by law, most of which were for feasting. In 1666, Perefixus, Archbishop of Paris suppressed 17 of them in his diocese. Lafargue describes Protestantism as religion adapted to fit the industrial and commercial needs of the bourgeoisie. The elimination of saints made many more workdays available. As such, it has been easier to establish socialist ideas in countries like France and Italy, where Protestantism is not so ingrained in the populace. Protestants seem to love the phrase "God helps those who help themselves," a purportedly Biblical statement that is really derived from the fictitious book of Philistines that also says, "thou shalt not take thy member into thy hands and stroke it" and "only men have the right to decide if a pregnancy is ended." The phrase is directly contradicted by "How does God鈥檚 love abide in anyone who has the world鈥檚 goods and sees a brother or sister in need and yet refuses help?" (1 John 3:17, New Revised Standard Version). High percentages of Americans believe in regard to the "help themselves" phrase. Wikipedia cites the statement as coming from Ancient Greece, which is interesting considering Lafargue's emphasis on the Greeks' despisement of labor. He cites the poet Antiparos longing for slave women to give up the mill in favor of leisure.
The set of essays includes a work of fiction called "Sale of an Appetite." Lafargue explicitly invokes Mary Shelley's The Last Man as being supposedly assembled form a work by another, first person, author through disordered leaves of paper--Lafargue claims that the central character wrote the book, but he changed it to third person. This would be perfect material for House of Mystery, except that the villain does not get punished, which would be required in code-approved days. It depicts a poor hungry, homeless man named Emile Destouches who is hired by M. Sch___ (the full name is never given) to digest his food via a mystical process. M. Sch___ is a complete glutton, and Destouches is ultimately allowed no work-life balance. When he wants out of the contract, he goes to M. Gabarit, the notary, who tells him the following:
This really sums up what is so abhorrent about capitalism. Capitalists ought to be mocked as "cappie greenos" the way communists are mocked as "commie pinkos." The term "handicapped" is derived from a disabled person having "cap in hand" for the purpose of panhandling. As such, it is considered a pejorative term even though it's a . Capitalism is a system in which the wealthy want a handout, only instead of the handout being money, it is pitifully paid work that barely makes a dent in the workers' needs. There is no such thing as an intelligent person who complains about people on SNAP benefits using mobile phones. These people do not realize that if you're using more than 50% of your income to cover your necessities, you are impoverished. Such people have no problem with 100% of a person's income being used for necessities. This is morally bankrupt.
Marszalek discusses the book's reception in the 1960s. He says that intellectuals were concerned that mechanization would lead to depression-level unemployment. When I was younger, I had little concern about mechanization, because I thought manufacturing jobs were for the intellectually lazy and the demise of such jobs should be celebrated, right in the vein of Antiparos, so that the workers can put their time to better pursuits. Unfortunately, this is not how it works, even for those who go on to advanced education, such as myself. You are still simply a commodity of "What task can you do for me?" because, if you have no money, you are effectively shut out of the marketplace no matter how skilled you are unless you are able to sell those skills to someone else. The wealthy lazy have no such problems, yet few of them are as intelligent as I am, let alone as honest. Jamie Dimon and Ina Drew lied to Congress, and all they had to do was pay (to them) a pittance, whereas anyone else would have had to serve prison time. According to Marszalak, "While [the intellectuals] accurately foresaw the decline of manufacturing jobs, their forecast that unemployment would grow to Depression Era proportions proved incorrect" (13). Is he using a restricted time frame? Two pages later, he says,
This has been my existence from the moment I finished college. My first job was data entry, and more recently I had a very precarious job teaching college. I didn't appreciate that. Now with a college degree, I wasn't being paid to think, but to be a functionary, hence my play's title, Misused Minds. I originally derived it from the United Negro College Fund's "A mind is a terrible thing to waste," but "Wasted Minds" was already taken by Vanessa Satone for a manga (I later met Satone at King Con 1 in 2009) and seemed to me to carry a drug connotation that I wanted to avoid, since none of the economic problems depicted in the play are the result of drug use.
From K-12, we were taught to aspire to do work that we loved and that, to us, was anything but drudgery, especially from the men who chose teaching as a career. The male teachers were always the most popular. I imagine this has changed quite a bit, but the male teachers chose the profession because they wanted it, while the female teachers, at least the older ones, were in it because they saw no better opening. Whatever they achieved has been destroyed by the capitalist class. As Marszalak puts it,
Marsalak concludes his introductory essay with the following:
You read it right there. Creativity is the opposite of work. So when a rabid anti-feminist mocked me for saying that I love Anita Sarkeesian's "work" with the retort that she doesn't "work" is true in that sense. The works of William Shakespeare are not "works," just as Ben Jonson was criticised in 1616 for publishing a book of his "works" that included his plays. The word "opera" in Italian literally means "work" and is the root of "operation." Shall we rename such creative works "opera?" That would be confusing. I am constantly being told how I refuse to work, how I choose not to work, how I can work in spite of my injuries, etc.
If creative work is not work, then I reject work. I demand my right to be lazy, and I demand my right to housing. Based on what I was taught throughout K-12 education and beyond, I have earned the right to have housing while doing creative work. The wealth needs to be taken away form the capitalist class that doesn't work and given to the creative class that longs to have the resources to survive and do their creative work. We must stand up and join together. The capitalists think that they are "entitled" because they had money on which to build a business, but have nothing good to say about those they believe "act entitled" like me, who believe that my education and brain power should exempt me from hard physical labor. They don't even think my physical challenges should exempt me from hard physical labor. They are no different from slaveholders. Their "vacuum up" economy needs to be altered, their wealth redistributed. This is what the capitalist class most fears. They keep saying the wealth will go back where it was within a year. They keep saying this because they know that the creative class will rise to the top if given the resources to execute their ideas. I would say, "Stand up!" at this point, but given my physical challenges, I would have to sit back down again too soon for the metaphor to work.
听
The book, while intended to be funny, is so effective because it is so true. The working class in America, with its anti-intellectual tendencies, has been brainwashed into a love of hard manual labor. I don't think any really do love it, but it sure comes across that way. When I worked for the Indiana University Public Opinion Laboratory, one of our polls asked people what they thought should be taught in high school. One of the items was teaching students job skills. Most people thought that was very important, and only one person whom I interviewed questioned what that meant to the point that he could not consider this important without clarification. All we were allowed to say is "whatever it means to you." One man with a twangy voice said to me "college... is for hippies, and degenerates" when asked about the importance of high schools preparing students for college. An older woman was emphatic about the importance of high schools teaching jobs skills but her "That's not too important" for "preparing students for college" is forever burned onto my brain. The hippies and degenerates line made it into Misused Minds. My landlady in Jacksonville thought it was great that I was taking work home because work, to her, is inherently good, even though I was glum about it because I wasn't being paid any additional money to do it (having fallen into the trap that many salaried employees fall into believing, when in fact, ). One of my roommates at the homeless shelter, a parolee whose work experience is in manual labor, said, "I knew there was something wrong with you" when I showed him the book, although he was clearly not being serious.
For this essay, Lafargue narrowly defines only those in the following occupations as workers: agricultural laborers, including herdsmen, servants, and farmers' daughters living at home, factory workers in cotton, wool, hemp, linen, silk, knitting, mine workers, metal workers (blast furnaces, rolling mills, etc.), and domestics (40). While Lafaruge's correspondence with Engels makes clear that he himself was a white collar worker (he gave up the practice of medicine after the deaths of the two children he and his wife, Laura Marx, had, then worked in engraving, did correspondence for an insurance company, then tried to live off his writing while supported with checks from Engels), and he objected to socialist conferences that barred workers who were white collar laborers. In this essay, only the blue collar fields mentioned above are considered "work," and he calls for a restriction of such jobs to no more than three hours a day. At the time (1880), social movements were pressing to the eight hour workday that is currently standard. Ten to fourteen hours of this brutal labor was quite common. The most conservative of the social views was people getting Saturday afternoons off. The organizer of Occu-Evolve was pushing that Occupy's minim wage goal should be $20 an hour with the hope that it's at least fifteen. He, I and one other were outvoted by others who thought we should be in solidarity requesting for a raise in the minimum wage to $15. Before Occupy existed, I got involved with a group promoting "Job Creation," but the guy in charge was a roofer who seemed to have no conception of being medically limited to a desk job, then whined when he offered to pay me $8 to hold a sign at Federal Hall, backhandedly complaining that he "had to" pay me to do this when he offered the money before he made the request, oblivious to the fact that I put up with the pain for one hour because I thought the cause was worthwhile.
Lafargue looks to the ancient Greeks, for whom all such labor was done by slaves. He argues that the difference between then and his present were that there were wage slaves instead of unpaid slaves. He cites Aristotle (55) as longing for a time when mechanization can eliminate work entirely, and all people can devote their time for intellectual pursuits, and, in fact, pretty much any position for which one attends college is not considered work under these narrow definitions of labor. Instead, the machines make work more efficient, and so the workers are overworked and overproducing, to no positive effect. Lafargue's argument is essentially what we were promised in K-12 would be the result of going to college--the ability to earn a living doing something that you love, a privilege that was awarded to the brightest who could make it through. As detailed in my entry, I have an abhorrence for busy work and sought out intellectual and creative pursuits from the time I was very young, only now to be treated like garbage because I am not only unwilling but unable to do hard physical labor.
Lafargue notes that there was so much overwork that no one can consume the over-priced goods, which often had to be destroyed because there was no room for unsold merchandise. "Hundreds of millions are required to figure the value of the goods that are destroyed. In the last century they were burned or thrown into the water" (33). This is the capitalist thumbing his nose at the worker--not only am I going to pay you so little to subsist to do the work that I want done, but the results of your work are going straight into the garbage because I can't find anyone who wants to buy it. He discusses the capitalist's need for Livingston, Stanley Du Chaillu, who search the world trying to find new customers for the goods they attempt to sell (42), a clear prefiguring of globalization. The capitalist compensates for this by making products that are built to be used up or broken quickly and need replacing, with no eye for quality (43)--an "Age of Adulteration."
The term "work ethic" has strong associations with Protestantism. On page 46, Lafargue notes that the Catholic Church laws provided the laborer with 90 rest days enforced by law, most of which were for feasting. In 1666, Perefixus, Archbishop of Paris suppressed 17 of them in his diocese. Lafargue describes Protestantism as religion adapted to fit the industrial and commercial needs of the bourgeoisie. The elimination of saints made many more workdays available. As such, it has been easier to establish socialist ideas in countries like France and Italy, where Protestantism is not so ingrained in the populace. Protestants seem to love the phrase "God helps those who help themselves," a purportedly Biblical statement that is really derived from the fictitious book of Philistines that also says, "thou shalt not take thy member into thy hands and stroke it" and "only men have the right to decide if a pregnancy is ended." The phrase is directly contradicted by "How does God鈥檚 love abide in anyone who has the world鈥檚 goods and sees a brother or sister in need and yet refuses help?" (1 John 3:17, New Revised Standard Version). High percentages of Americans believe in regard to the "help themselves" phrase. Wikipedia cites the statement as coming from Ancient Greece, which is interesting considering Lafargue's emphasis on the Greeks' despisement of labor. He cites the poet Antiparos longing for slave women to give up the mill in favor of leisure.
The set of essays includes a work of fiction called "Sale of an Appetite." Lafargue explicitly invokes Mary Shelley's The Last Man as being supposedly assembled form a work by another, first person, author through disordered leaves of paper--Lafargue claims that the central character wrote the book, but he changed it to third person. This would be perfect material for House of Mystery, except that the villain does not get punished, which would be required in code-approved days. It depicts a poor hungry, homeless man named Emile Destouches who is hired by M. Sch___ (the full name is never given) to digest his food via a mystical process. M. Sch___ is a complete glutton, and Destouches is ultimately allowed no work-life balance. When he wants out of the contract, he goes to M. Gabarit, the notary, who tells him the following:
You complain because you have been reduced to becoming nothing but a digestive apparatus; but all who earn their living by working are lodged at the same sign. They obtain their means of existence only by confining themselves to being nothing but an organ functioning to the profit of another; the mechanic is the arm which forges, taps, hammers, planes, digs, weaves; the singer is the larynx which vocalizes, warbles, spins out notes; the engineer is the brain which calculates, which arranges plans; the prostitute is the sexual organ which gives out venereal pleasure. Do you imagine that the clerks in my office use their intelligence, or that they reflect when they are copying papers? Oh, but they don't; thinking is not their business; they are nothing but fingers which scribble. They perform in my offices for ten or twelve hours this work which is far from exhilarating, which gives them headaches, stomach disorders and hemorrhoids; and at evening they home writing to finish, that they may earn a few cents to pay their landlord. Console yourself, my dear sir, these young people suffer as well as you, and not one of them has the satisfaction of saying that he receives per year the sum that you draw for a single month of digestive labor.
This really sums up what is so abhorrent about capitalism. Capitalists ought to be mocked as "cappie greenos" the way communists are mocked as "commie pinkos." The term "handicapped" is derived from a disabled person having "cap in hand" for the purpose of panhandling. As such, it is considered a pejorative term even though it's a . Capitalism is a system in which the wealthy want a handout, only instead of the handout being money, it is pitifully paid work that barely makes a dent in the workers' needs. There is no such thing as an intelligent person who complains about people on SNAP benefits using mobile phones. These people do not realize that if you're using more than 50% of your income to cover your necessities, you are impoverished. Such people have no problem with 100% of a person's income being used for necessities. This is morally bankrupt.
Marszalek discusses the book's reception in the 1960s. He says that intellectuals were concerned that mechanization would lead to depression-level unemployment. When I was younger, I had little concern about mechanization, because I thought manufacturing jobs were for the intellectually lazy and the demise of such jobs should be celebrated, right in the vein of Antiparos, so that the workers can put their time to better pursuits. Unfortunately, this is not how it works, even for those who go on to advanced education, such as myself. You are still simply a commodity of "What task can you do for me?" because, if you have no money, you are effectively shut out of the marketplace no matter how skilled you are unless you are able to sell those skills to someone else. The wealthy lazy have no such problems, yet few of them are as intelligent as I am, let alone as honest. Jamie Dimon and Ina Drew lied to Congress, and all they had to do was pay (to them) a pittance, whereas anyone else would have had to serve prison time. According to Marszalak, "While [the intellectuals] accurately foresaw the decline of manufacturing jobs, their forecast that unemployment would grow to Depression Era proportions proved incorrect" (13). Is he using a restricted time frame? Two pages later, he says,
"Workers today [2011], when they can find jobs, have no option but uncertain employment, since from data entry to college teaching no job is secure. Include non-profits that absorb an idealistic workforce in no-future jobs at starvation wages with no benefits, and this phenomenon, universal in the 'developed' world, defines a new labor sector: the precariat--those who submit to precarious employment."
This has been my existence from the moment I finished college. My first job was data entry, and more recently I had a very precarious job teaching college. I didn't appreciate that. Now with a college degree, I wasn't being paid to think, but to be a functionary, hence my play's title, Misused Minds. I originally derived it from the United Negro College Fund's "A mind is a terrible thing to waste," but "Wasted Minds" was already taken by Vanessa Satone for a manga (I later met Satone at King Con 1 in 2009) and seemed to me to carry a drug connotation that I wanted to avoid, since none of the economic problems depicted in the play are the result of drug use.
From K-12, we were taught to aspire to do work that we loved and that, to us, was anything but drudgery, especially from the men who chose teaching as a career. The male teachers were always the most popular. I imagine this has changed quite a bit, but the male teachers chose the profession because they wanted it, while the female teachers, at least the older ones, were in it because they saw no better opening. Whatever they achieved has been destroyed by the capitalist class. As Marszalak puts it,
"Work has changed dramatically since the nineteenth century, and yet it remains recognizable as enslavement--brutal and crippling, mentally and physically. There is nothing good that can be said for it. Work has been transformed over the decades, however the universal attitudinal and behavioral responses to order-taking, remain unchanged. The pervasive 'bad attitude' railed against by capitalists, is sufficient evidence that work as meritorious human activity is discredited for all but the most servile. and when career gurus, without remorse, counsel young people that they will have to 'retool' (meaning that they will need to retrain and to commoditize themselves) for six or seven 'careers' before they retire, what response can this evoke but utter despair? The work ethic issued from the workers' contractual obligation conceded by them on expectation that the capitalists would guarantee secure and decent employment. For over a hundred years labor struggled to attain this chimeric goal, only to have the bosses methodically trash it in a few decades.
Marsalak concludes his introductory essay with the following:
Lafargue's essay implies that to build a new society we need a new foundation for its creation. What is the opposite of work? Neither leisure nor idleness. The opposite of work is autonomous and creative collective activity--ludic activity--that develops our humanity and grounds our practice of reversing perspective. The desire to be a jesting whistleblower of daily life's subservience is a revolutionary desire.
You read it right there. Creativity is the opposite of work. So when a rabid anti-feminist mocked me for saying that I love Anita Sarkeesian's "work" with the retort that she doesn't "work" is true in that sense. The works of William Shakespeare are not "works," just as Ben Jonson was criticised in 1616 for publishing a book of his "works" that included his plays. The word "opera" in Italian literally means "work" and is the root of "operation." Shall we rename such creative works "opera?" That would be confusing. I am constantly being told how I refuse to work, how I choose not to work, how I can work in spite of my injuries, etc.
If creative work is not work, then I reject work. I demand my right to be lazy, and I demand my right to housing. Based on what I was taught throughout K-12 education and beyond, I have earned the right to have housing while doing creative work. The wealth needs to be taken away form the capitalist class that doesn't work and given to the creative class that longs to have the resources to survive and do their creative work. We must stand up and join together. The capitalists think that they are "entitled" because they had money on which to build a business, but have nothing good to say about those they believe "act entitled" like me, who believe that my education and brain power should exempt me from hard physical labor. They don't even think my physical challenges should exempt me from hard physical labor. They are no different from slaveholders. Their "vacuum up" economy needs to be altered, their wealth redistributed. This is what the capitalist class most fears. They keep saying the wealth will go back where it was within a year. They keep saying this because they know that the creative class will rise to the top if given the resources to execute their ideas. I would say, "Stand up!" at this point, but given my physical challenges, I would have to sit back down again too soon for the metaphor to work.
听
July 30, 2019
"... g眉nde yaln谋zca 眉莽 saat 莽al谋艧maya, g眉n眉n眉n ve gecesinin geri kalan b枚l眉m眉nde de kendini tembellik etmeye ve de bol bol yiyip i莽meye zorlamas谋 gerekir."
Lafargue'谋n 枚nerisi bu. Ki艧i g眉nde en fazla 眉莽 saat 莽al谋艧mal谋. Bunu bir zorunluluk olarak da yapmamal谋 elbette, zevk almal谋, zevk alm谋yorsa onu da yapmamal谋. Kitap bir "hak"k谋 ele almaktan ziyade y谋llar i莽inde kutsal bir niteli臒e b眉r眉nd眉r眉lm眉艧 olan 莽al谋艧man谋n toplum 眉zerindeki "y谋k谋c谋" etkisini dile getiriyor. Her i艧 daha fazla i艧i do臒uruyor; daha fazla i艧 de s枚m眉r眉 d眉zenini. Kitap bende Marx'谋n yabanc谋la艧ma teorisinin Lafargue taraf谋ndan yorumlan谋艧谋 izlenimini uyard谋. Daha do臒rusu, eksik bir yorumlama. Lafargue'a baz谋 yerlere kat谋ld谋臒谋m谋 s枚ylemem pek m眉mk眉n de臒il. Giderek daha da ac谋mas谋z hale gelen bir d眉zende ya艧谋yoruz, bu do臒ru; ama bunun 莽枚z眉m眉 Lafargue'谋n 枚nerileri mi, bence de臒il. Bence baz谋 a艧谋r谋l谋klardan ka莽ay谋m derken ba艧ka a艧谋r谋l谋klara yakla艧m谋艧. Belki eserin k谋sal谋臒谋 bende bu hissiyat谋 uyand谋rd谋, bilemiyorum; 莽眉nk眉 yeterince ikna edici bir metin de臒ildi benim i莽in.
Ben Ayr谋nt谋 Yay谋nlar谋'ndan okudum. 陌hya Kahraman'谋n konuya ili艧kin fikirlerinin yer ald谋臒谋 bir 枚ns枚z yer al谋yor kitapta. Bunun yan谋 s谋ra sonunda da Bob Black'in "陌艧in Yok Edilmesi 脺zerine" isimli "deneme"sine yer verilmi艧. Bunu da belirteyim.
Lafargue'谋n 枚nerisi bu. Ki艧i g眉nde en fazla 眉莽 saat 莽al谋艧mal谋. Bunu bir zorunluluk olarak da yapmamal谋 elbette, zevk almal谋, zevk alm谋yorsa onu da yapmamal谋. Kitap bir "hak"k谋 ele almaktan ziyade y谋llar i莽inde kutsal bir niteli臒e b眉r眉nd眉r眉lm眉艧 olan 莽al谋艧man谋n toplum 眉zerindeki "y谋k谋c谋" etkisini dile getiriyor. Her i艧 daha fazla i艧i do臒uruyor; daha fazla i艧 de s枚m眉r眉 d眉zenini. Kitap bende Marx'谋n yabanc谋la艧ma teorisinin Lafargue taraf谋ndan yorumlan谋艧谋 izlenimini uyard谋. Daha do臒rusu, eksik bir yorumlama. Lafargue'a baz谋 yerlere kat谋ld谋臒谋m谋 s枚ylemem pek m眉mk眉n de臒il. Giderek daha da ac谋mas谋z hale gelen bir d眉zende ya艧谋yoruz, bu do臒ru; ama bunun 莽枚z眉m眉 Lafargue'谋n 枚nerileri mi, bence de臒il. Bence baz谋 a艧谋r谋l谋klardan ka莽ay谋m derken ba艧ka a艧谋r谋l谋klara yakla艧m谋艧. Belki eserin k谋sal谋臒谋 bende bu hissiyat谋 uyand谋rd谋, bilemiyorum; 莽眉nk眉 yeterince ikna edici bir metin de臒ildi benim i莽in.
Ben Ayr谋nt谋 Yay谋nlar谋'ndan okudum. 陌hya Kahraman'谋n konuya ili艧kin fikirlerinin yer ald谋臒谋 bir 枚ns枚z yer al谋yor kitapta. Bunun yan谋 s谋ra sonunda da Bob Black'in "陌艧in Yok Edilmesi 脺zerine" isimli "deneme"sine yer verilmi艧. Bunu da belirteyim.
March 24, 2010
...karena siapapun yang memberikan tenaga-kerjanya untuk mendapatkan uang bearti menjual diri dan memasukkan dirinya ke dalam jajaran budak
serasa meneorikan cerita di kappa dan fontamara. jika mereka adalah kisah na, maka ini adalah teori na. selama ini orang diperas tenaga na untuk bekerja, memproduksi sesuatu. ketika hasil produksi menumpuk... bingung cari pasar, sementara para pekerja hanya memproduksi, tidak bisa menjadi pasar.
jika demikian, kenapa harus produksi banyak dan numpuk? produksi dikit-dikit aja, dengan jam kerja yang dipersingkat sehingga kaum buruh bisa lebih bersantai dan mungkin malah bisa menjadi pasar dari produk yang mereka hasilkan.
descanzar es salud, bersantai itu sehat. so... take a rest, ambil waktu beberapa saat untuk menghirup wangi secangkir kopi or segelas teh vanilla. hhmm....
serasa meneorikan cerita di kappa dan fontamara. jika mereka adalah kisah na, maka ini adalah teori na. selama ini orang diperas tenaga na untuk bekerja, memproduksi sesuatu. ketika hasil produksi menumpuk... bingung cari pasar, sementara para pekerja hanya memproduksi, tidak bisa menjadi pasar.
jika demikian, kenapa harus produksi banyak dan numpuk? produksi dikit-dikit aja, dengan jam kerja yang dipersingkat sehingga kaum buruh bisa lebih bersantai dan mungkin malah bisa menjadi pasar dari produk yang mereka hasilkan.
descanzar es salud, bersantai itu sehat. so... take a rest, ambil waktu beberapa saat untuk menghirup wangi secangkir kopi or segelas teh vanilla. hhmm....
April 4, 2022
inhaltlich 3/5, gut geschrieben und interessante denkanst枚脽e. ein stern gibts extra weil der typ einfach richtig gut im beleidigen ist
December 6, 2022
I've been meaning to read this for a long time, and this publication of a new translation garnered my attention. However, I was totally unprepared for the anti-semitism found in this short political tract which includes Lafargue's numerous condemnations of the "Rothschilds", and so on. Still, this is a satirical work that doesn't express anything new if you are already familiar with Marxist economics.
Lafargue, in a florid style, argues that technology has advanced to a point that has enabled humanity to cease spending most of our lives working, so there really is no need to continue doing so. Yet, because of capital's unceasing demand for endless production, the working class has been inculcated with a love for working even when it adds nothing to our lives and is entirely meaningless. The working class "maddeningly" worships work for work's sake.
In one paragraph that I particularly enjoyed, Lafargue writes:
"Hordes of poor, emaciated proletarians in rags, escorted by policemen with sabers drawn, pursued by Furies lashing them with the whips of hunger, are bringing piles of merchandise, casks of wine, and sacks of gold and wheat to the feet of capitalist France...When the workers, beaten with gunstocks and pricked with bayonets, have laid down their burdens, they are driven away and the door is opened to manufacturers, merchants, and bankers. They hurl themselves pell-mell upon the pile, gulping down the cotton, sacks of wheat, and the gold ingots, emptying the casks: unable to continue, revoltingly covered in filth, they collapse in their vomit and waste..."
Lafargue connects this perennial tendency to "overproduction" of the capitalist system with imperialism as well. He ends by lamenting on whether "laziness" will heal the working class and cure it of its "madness".
I also read his other writings included in this collection, but could have done without them and the underwhelming introduction. Although he writes with a lot of flair and can be funny, I get tired of didactic styles pretty quickly, especially his "A Capitalist Catechism", which, while entertaining, can feel a little like getting beat over the head with something.
Lafargue, in a florid style, argues that technology has advanced to a point that has enabled humanity to cease spending most of our lives working, so there really is no need to continue doing so. Yet, because of capital's unceasing demand for endless production, the working class has been inculcated with a love for working even when it adds nothing to our lives and is entirely meaningless. The working class "maddeningly" worships work for work's sake.
In one paragraph that I particularly enjoyed, Lafargue writes:
"Hordes of poor, emaciated proletarians in rags, escorted by policemen with sabers drawn, pursued by Furies lashing them with the whips of hunger, are bringing piles of merchandise, casks of wine, and sacks of gold and wheat to the feet of capitalist France...When the workers, beaten with gunstocks and pricked with bayonets, have laid down their burdens, they are driven away and the door is opened to manufacturers, merchants, and bankers. They hurl themselves pell-mell upon the pile, gulping down the cotton, sacks of wheat, and the gold ingots, emptying the casks: unable to continue, revoltingly covered in filth, they collapse in their vomit and waste..."
Lafargue connects this perennial tendency to "overproduction" of the capitalist system with imperialism as well. He ends by lamenting on whether "laziness" will heal the working class and cure it of its "madness".
I also read his other writings included in this collection, but could have done without them and the underwhelming introduction. Although he writes with a lot of flair and can be funny, I get tired of didactic styles pretty quickly, especially his "A Capitalist Catechism", which, while entertaining, can feel a little like getting beat over the head with something.
August 30, 2017
Leitura divertida e subversiva para os dogm谩ticos do trabalho.
Vivemos para produzir. Os pregui莽osos que n茫o trabalham (muitos exclu铆dos pela pr贸pria m谩quina viciada desde o in铆cio) s茫o marginalizados e n茫o se lhes concede nada, porque para merecer, 茅 preciso trabalhar. O progresso social justifica a dedica莽茫o humana 脿 sobreprodu莽茫o de bens que precisam de ser escoados d锚 por onde der. Impingem-se produtos a quem n茫o precisa deles e a m谩quina continua a rolar. A produtividade impera e a mecaniza莽茫o de v谩rias fun莽玫es laborais n茫o serve para diminuir a carga hor谩ria dos trabalhadores e muito menos para libertar o Homem. O trabalho n茫o 茅 racionalizado nem em termos hor谩rios nem em termos demogr谩ficos. O que hoje nos parece b谩rbaro foi pr谩tica comum depois da Revolu莽茫o Industrial. Dezasseis horas de trabalho e trabalho infantil s茫o pr谩ticas que se mant锚m em pa铆ses ditos subdesenvolvidos, exportadas pela Europa e pelo mundo dito civilizado. No Ocidente, foram amenizadas para n铆veis demolidores de qualquer tra莽o de criatividade ou de express茫o org芒nica nos 煤ltimos dois s茅culos, sempre contra o s谩bio conselho dos economistas, que, acenando com previs玫es catastr贸ficas de queda de produtividade, viram a diminui莽茫o do hor谩rio de trabalho ser proporcional 脿 subida daqueles indicadores.
A obsess茫o pelo trabalho instalou-se no proletariado, que combateu por melhores condi莽玫es com preju铆zo da derradeira liberdade, a liberdade para fazer o que bem entender com o seu tempo. Como avaliar茫o as gera莽玫es vindouras a rela莽茫o que mantemos com o trabalho nos anos que correm? O esfor莽o dedicado ao consumo excessivo ultrapassa a procura de um significado real da experi锚ncia humana e 茅 contraproducente ao verdadeiro desenvolvimento humano.
O Direito ao Trabalho 茅 a lei da mis茅ria, os Direitos Humanos s茫o os direitos da explora莽茫o capitalista. O vigor destas reivindica莽玫es dever谩 ser aplicado ao Direito 脿 Pregui莽a.
Vivemos para produzir. Os pregui莽osos que n茫o trabalham (muitos exclu铆dos pela pr贸pria m谩quina viciada desde o in铆cio) s茫o marginalizados e n茫o se lhes concede nada, porque para merecer, 茅 preciso trabalhar. O progresso social justifica a dedica莽茫o humana 脿 sobreprodu莽茫o de bens que precisam de ser escoados d锚 por onde der. Impingem-se produtos a quem n茫o precisa deles e a m谩quina continua a rolar. A produtividade impera e a mecaniza莽茫o de v谩rias fun莽玫es laborais n茫o serve para diminuir a carga hor谩ria dos trabalhadores e muito menos para libertar o Homem. O trabalho n茫o 茅 racionalizado nem em termos hor谩rios nem em termos demogr谩ficos. O que hoje nos parece b谩rbaro foi pr谩tica comum depois da Revolu莽茫o Industrial. Dezasseis horas de trabalho e trabalho infantil s茫o pr谩ticas que se mant锚m em pa铆ses ditos subdesenvolvidos, exportadas pela Europa e pelo mundo dito civilizado. No Ocidente, foram amenizadas para n铆veis demolidores de qualquer tra莽o de criatividade ou de express茫o org芒nica nos 煤ltimos dois s茅culos, sempre contra o s谩bio conselho dos economistas, que, acenando com previs玫es catastr贸ficas de queda de produtividade, viram a diminui莽茫o do hor谩rio de trabalho ser proporcional 脿 subida daqueles indicadores.
A obsess茫o pelo trabalho instalou-se no proletariado, que combateu por melhores condi莽玫es com preju铆zo da derradeira liberdade, a liberdade para fazer o que bem entender com o seu tempo. Como avaliar茫o as gera莽玫es vindouras a rela莽茫o que mantemos com o trabalho nos anos que correm? O esfor莽o dedicado ao consumo excessivo ultrapassa a procura de um significado real da experi锚ncia humana e 茅 contraproducente ao verdadeiro desenvolvimento humano.
O Direito ao Trabalho 茅 a lei da mis茅ria, os Direitos Humanos s茫o os direitos da explora莽茫o capitalista. O vigor destas reivindica莽玫es dever谩 ser aplicado ao Direito 脿 Pregui莽a.
July 1, 2015
The son-in-law of Karl Marx, the heir of Engels. With his money he lived as middle class the end of his life.
I find this book in a old book seller.
It has an historical interest. But not only. It is a testimony of socialist thoughts during the first industrial revolution. Its subversive dimension is related to its attack against work like universal value. This conception is Judeo-Christian but is shared by the Free-Masons and some socialists thinkers for example.
The irony is that this right to be lazy is rather close to anarchist thought that Lafargue fought all his life.
Completely anecdotic but the problem is that Lafargue still has much fan especially in France. To propose to currently work 32 hours per weeks is directly inspired by the theses of Lafargue. In hoping for a reduction in unemployment is illusory whereas we live the 3掳 industrial revolution, the economy of knowledge.
I find this book in a old book seller.
It has an historical interest. But not only. It is a testimony of socialist thoughts during the first industrial revolution. Its subversive dimension is related to its attack against work like universal value. This conception is Judeo-Christian but is shared by the Free-Masons and some socialists thinkers for example.
The irony is that this right to be lazy is rather close to anarchist thought that Lafargue fought all his life.
Completely anecdotic but the problem is that Lafargue still has much fan especially in France. To propose to currently work 32 hours per weeks is directly inspired by the theses of Lafargue. In hoping for a reduction in unemployment is illusory whereas we live the 3掳 industrial revolution, the economy of knowledge.
December 28, 2018
Uzun zamand谋r merak etti臒im bir kitapt谋. Hemen hemen literat眉rlerinden de a艧ina oldu臒um 艧ekilde yaz谋lm谋艧. Her ne kadar sundu臒u g眉nde 3 saatlik 莽al谋艧ma teklifi bana fazla radikal gelse de, okurken en 莽ok ilgimi 莽eken konulardan biri de yine 莽al谋艧ma s眉releriyle ilgiliydi. Ayn谋 zamanda h谋z谋na bazen yeti艧emedi臒imiz, bazense zor yeti艧ti臒imiz 艧u d枚nemde belki de "yava艧lamay谋" veya "yava艧lama hakk谋n谋" ki艧ilere hat谋rlatmas谋 da dikkate de臒er buldu臒um noktalardan, hele bazen 枚yle g眉nler oluyor ki, ki艧i geriye d枚n眉p bakt谋臒谋nda 莽al谋艧maktan ba艧ka bir 艧ey yapmam谋艧 oldu臒unu anl谋yor 莽眉nk眉 kendine g枚re sorumluluklar谋 ve ayr谋ca ula艧mak istedi臒i hayalleri var, bir 艧ekilde kurulu d眉zen taraf谋ndan bu 艧ekilde y枚nlendiriliyor.
K谋sa oldu臒u i莽in rahat okunan bir kitap fakat genel olarak dilinden 莽ok fazla etkilendi臒imi s枚yleyemeyece臒im.
K谋sa oldu臒u i莽in rahat okunan bir kitap fakat genel olarak dilinden 莽ok fazla etkilendi臒imi s枚yleyemeyece臒im.
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July 7, 2023Hey, don't laugh ! A French deputy really had an identical idea, in the context of social rights, not long ago. Yes, imagine outlawed alarm clocks, time measured not by clocks, but by how many moments of procrastination one can achieve, people who are woken up by soothing lullabies sung by professional snooze artists. The workweek reduced to just one day, and the rest of the week is dedicated to endless snacking and napping comp茅titions. Meetings are held in cozy pajamas, productivity is measured by the number of yawns per hour, and whole humanity follow the motto " When in doubts, just doze it out ". Mmm ? Huxley, you'd have released a best-seller, lazy bastard !
August 28, 2016
Paul Lafargue 'nin 莽arp谋c谋 metni Tembellik Hakk谋 bu hafta sonu ilk okumamd谋. "Yoksul uluslar, halk谋n rahat etti臒i uluslard谋r;zengin uluslarda ise halk genelde yoksuldur."! Bu k谋sa ve ak谋c谋 metni 艧iddetle tavsiye ederim.
October 9, 2016
Paul Lafargue 'nin 莽arp谋c谋 metni Tembellik Hakk谋 :
."Yoksul uluslar, halk谋n rahat etti臒i uluslard谋r;zengin uluslarda ise halk genelde yoksuldur."!
Bu k谋sa ve ak谋c谋 metni 艧iddetle tavsiye ederim. Ezber bozan nitelikte!
."Yoksul uluslar, halk谋n rahat etti臒i uluslard谋r;zengin uluslarda ise halk genelde yoksuldur."!
Bu k谋sa ve ak谋c谋 metni 艧iddetle tavsiye ederim. Ezber bozan nitelikte!
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February 11, 2021
"Ey Tembellik, uzun s眉ren sefaletimize ac谋! Sanatlar谋n ve asil erdemlerin anas谋 ey Tembellik, insan kayg谋lar谋na merhem ol!"
(s.68)
November 24, 2024
Tembelli臒in tan谋m谋n谋 ba艧谋ndan do臒ru d眉zg眉n yapmad谋臒谋 i莽in hakl谋yken haks谋z duruma d眉艧t眉臒眉n眉 d眉艧眉nd眉臒眉m, fazlaca romantizm ve d眉z cehalet kokan, kald谋 ki 眉zerine ge莽en 莽a臒lar谋n neticesinde art谋k ge莽erli de olmayan bir eserdi.
Kald谋 ki 莽al谋艧may谋 fazlaca seven bir insan olarak hi莽 bana hitap etmedi. 陌nsanca 莽al谋艧ma, dinlenme ve onurlu ya艧ama hakk谋ndan s枚z edebilecekken tembellik hakk谋n谋 kulland谋ktan sonra sonu莽lar谋na katlanmak istememek arabayla d眉z yolumda giderken bir oramdan bir buramdan gitmeye 莽al谋艧an motorun bir yere bindirdikten sonra "眉h眉 眉h眉 trafikte bizi g枚rm眉yorlar" serzeni艧i gibi.
Bir de her艧eyi Rothschild'lere ba臒lamak ne tatl谋艧 bir ka莽谋艧. Paul Lafargue adeta Seyrantepe'de bir berber gibi b眉y眉k oyunu 莽枚zm眉艧 ve reisini yedirmemi艧. Y眉r眉 Paul.
Herkese keyifli okumalar!
Kald谋 ki 莽al谋艧may谋 fazlaca seven bir insan olarak hi莽 bana hitap etmedi. 陌nsanca 莽al谋艧ma, dinlenme ve onurlu ya艧ama hakk谋ndan s枚z edebilecekken tembellik hakk谋n谋 kulland谋ktan sonra sonu莽lar谋na katlanmak istememek arabayla d眉z yolumda giderken bir oramdan bir buramdan gitmeye 莽al谋艧an motorun bir yere bindirdikten sonra "眉h眉 眉h眉 trafikte bizi g枚rm眉yorlar" serzeni艧i gibi.
Bir de her艧eyi Rothschild'lere ba臒lamak ne tatl谋艧 bir ka莽谋艧. Paul Lafargue adeta Seyrantepe'de bir berber gibi b眉y眉k oyunu 莽枚zm眉艧 ve reisini yedirmemi艧. Y眉r眉 Paul.
Herkese keyifli okumalar!
January 24, 2014
"A strange delusion possesses the working classes of the nations where capitalist civilization holds its sway. . . . This delusion is the love of work, the furious passion for work, . . . Instead of opposing this mental aberration, the priests, the economists and the moralists have cast a sacred halo over work. . . . they have presumed to rehabilitate what their God had cursed."
This book, by Karl Marx's son-in-law, is actually a satirical pamphlet, and shouldn't be treated with too much seriousness. Seriousness is, after all, part and parcel of that deadly and deadened mindset that builds and fills the factories -- Lafargue would prefer some levity.
Like Lafargue, we live in a time when the organized poor demand jobs -- when it is considered a radical stance to demand that an employer exploit your labor-power for you. I understand that there are good reasons for this, but all the same it was a relief to find this joyful call for a three-hour work day and more feasting.
This book, by Karl Marx's son-in-law, is actually a satirical pamphlet, and shouldn't be treated with too much seriousness. Seriousness is, after all, part and parcel of that deadly and deadened mindset that builds and fills the factories -- Lafargue would prefer some levity.
Like Lafargue, we live in a time when the organized poor demand jobs -- when it is considered a radical stance to demand that an employer exploit your labor-power for you. I understand that there are good reasons for this, but all the same it was a relief to find this joyful call for a three-hour work day and more feasting.
October 9, 2017
鈥淓臒er i艧莽i s谋n谋f谋, 眉zerinde egemen olan ve do臒as谋n谋 al莽altan kalbindeki k枚t眉l眉臒眉 s枚kerek ola臒an眉st眉 g眉c眉 i莽erisinde, kapitalist s枚m眉r眉n眉n haklar谋ndan ba艧ka bir 艧ey olmayan insan haklar谋n谋 talep etmek i莽in de臒il, sefalet hakk谋ndan ba艧ka bir 艧ey olmayan 莽al谋艧ma hakk谋n谋 da talep etmek i莽in de臒il, ama b眉t眉n insanlar谋n g眉nde 眉莽 saatten daha fazla 莽al谋艧mas谋na kar艧谋 莽谋kan sars谋lmaz bir yasay谋 uydurmak i莽in aya臒a kalksayd谋, yery眉z眉, ya艧l谋 yerk眉re, sevin莽le titreyerek kendi i莽inde z谋playan yeni bir evren hissedecekti鈥� Ancak kapitalist ahl芒kla bozulmu艧 bir proletaryadan nas谋l olur da yi臒it莽e bir 莽枚z眉m istenebilir?鈥�(s.52)
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