倦怠社会劳动美的精神政治学审视

韩炳哲将过度化生产、超负荷劳作和数字信息大爆炸所造成的个体疲乏与困倦的当代社会称为“倦怠社会”。倦怠社会是一个功绩社会、积极社会而非懒惰社会、消极社会，工作积极主义成为个人的精神政治学，自我加速和自我施暴成为倦怠社会成功的关键。在倦怠社会，自我精神暴力疾病日益突出，积极消费、娱乐主义成为化解倦怠的至上之选。然而，倦怠社会的劳动美学却表现出三种困境：作为整体存在论的劳动美学与作为个体生存论的劳动倦怠之困，作为技术决定论的劳动美学与作为自我生成论的劳动观念之困，神圣时间下的倦怠社会的时间辩证法之困。只有通过树立马克思主义的生活观和劳动观，弱化自我加速和功绩主体的定位，防止数字劳动的畸形，主动建构抵消数字资本、技术平台牵制的生活模式，回归美好生活的实质，才能构建劳动美和生活美。

The Spiritual Political Examination of Labor Aesthetic in the Fatigue Society

Han Bingzhe refers to the contemporary society that is exhausted and tired due to overproduction, overwork, and the digital information explosion as the fatigue society, a society of achievement and positivity, rather than laziness and negativity. Work alcoholism becomes the spiritual politics of the individual, while self-acceleration and self-violence become the key to success. In the fatigue society, self-spiritual violence is increasingly prominent, and active consumption and hedonism become the supreme choices to alleviate fatigue. However, the labor aesthetic in the fatigue society presents three dilemmas: the dilemma between labor aesthetic as a holistic ontology and labor fatigue as an individual survival problem, the dilemma between labor aesthetic as a technological determinism and labor concepts as self-generation, and that of the dialectic of time in the sacred time of the fatigue society. Hence, only by establishing a Marxist view of the life and labor, weakening the positioning of self-acceleration and achievement as a subject, preventing the deformity of digital labor, proactively constructing a lifestyle that counteracts the restraint of digital capital and technological platforms, and returning to the essence of a beautiful life, can we build labor and life aesthetics