Critique of work or critique of labor refers to the critique of, and wish to abolish work as such, and not only to critique of the worst forms of what the critics of works often deem wage slavery.[1][2]
Critique of work can be existential, and focus on how labor can be and or feel meaningless, and stands in the way for self-realization.[1][3][4] But the critique of work can also highlight how excessive work may harm the productivity of society, or society itself.[5][6] The critique of work can also take on a more utilitarian character in which work simply stands in the way for human happiness.[7][1][8]
Brief history[edit]
The critique of work has been around for a long time, and many thinkers have critiqued and wished for the abolishment of the social activities that we[who?] in our own historical epoch define as labor. In fact, critiques of unnecessary human labor may be found as early as in Ancient Greece.[9] Paul Lafargue was early to point out[according to whom?] that the obsession society seemed to have with labor paradoxically harmed the productivity which society had as one of its primary justifications for not working as little as possible.[1]
Paul Lafargue[edit]
In Lafargue's book The Right To Be Lazy, he claims that: "It is sheer madness, that people are fighting for the "right" to an eight-hour working day. In other words, eight hours of servitude, exploitation and suffering, when it is leisure, joy and self-realisation that should be fought for – and as few hours of slavery as possible."[10]
The automation, which had already come a long way in Lafargue's time, could easily have reduced working hours to three or four hours a day. Which would have left a large part of the day for the things which he would claim that we really want to do – spend time with friends, relax, enjoy life, be lazy. The machine is the saviour of humanity, Lafargue argues, but only if the working time it frees up becomes leisure time. It can be, it should be, but it rarely has been. The time that is freed up is according to Lafargue usually converted into more hours of work, which in his view is only more hours of toil and drudgery.[11]
Bertrand Russell[edit]
Russell's book In Praise of Idleness is a collection of essays on the themes of sociology and philosophy. Russell argues that if the burden of work were shared equally among all, resulting in fewer hours of work, unemployment would disappear. As a result, human happiness would also increase as people would be able to enjoy their newfound free time, which would further increase the amount of science and art.[7] Russell for example claimed that "Modern methods of production have given us the possibility of ease and security for all; we have chosen, instead, to have overwork for some and starvation for others. Hitherto we have continued to be as energetic as we were before there were machines; in this we have been foolish".[12]
Contemporary era[edit]
David Graeber[edit]
The anthropologist David Graeber has written about bullshit jobs, which are jobs that are meaningless do not contribute anything worthwhile, or even damage society.[13] Graeber also claims that bullshit jobs are often not the worst paid ones.[14]
The bullshit-jobs can include tasks like these:
- Watching over an inbox which received emails and copy and paste it into another form.[15]
- To be hired to look busy.[15]
- Jobs where the most important thing is to sit in the right place, like working in a reception, and forwarding emails to someone who is tasked with reading them.[15]
Anti-work ethic[edit]
The anti-work ethic states that labor tends to cause unhappiness, therefore, the quantity of labor ought to be lessened, and/or that work should not be enforced by means of withheld resources or political or otherwise normative means. This can be done both by a critique of work and by finding alternative ways of living. The ethic appeared in anarchist circles and have come to prominence with essays such as In Praise of Idleness and Other Essays by Bertrand Russell, The Right to Useful Unemployment by Ivan Illich, and The Abolition of Work by Bob Black, published in 1985.[citation needed]
Philosopher Friedrich Nietzsche presented a critique of work and an anti-work ethic. In 1881, he wrote:
The eulogists of work. Behind the glorification of 'work' and the tireless talk of the 'blessings of work' I find the same thought as behind the praise of impersonal activity for the public benefit: the fear of everything individual. At bottom, one now feels when confronted with work—and what is invariably meant is relentless industry from early till late—that such work is the best police, that it keeps everybody in harness and powerfully obstructs the development of reason, of covetousness, of the desire for independence. For it uses up a tremendous amount of nervous energy and takes it away from reflection, brooding, dreaming, worry, love, and hatred; it always sets a small goal before one's eyes and permits easy and regular satisfactions. In that way a society in which the members continually work hard will have more security: and security is now adored as the supreme goddess[16]
The American architect, designer and futurist Buckminster Fuller presented an argument that rejected the notion of it being a necessity for people to be employed in order to earn a living, saying:[citation needed]
We must do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian Darwinian theory he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living.
In art[edit]
The Swedish Public Freedom Service is a conceptual art project which has been running since 2014.[17] One of the artists argued in relationship to the project that "changes in the last 200 years or so have always been shifts in power, while not much that is fundamental to the construction of society has changed. We are largely marinated in the belief that wage labour must be central."[18]
See also[edit]
Sources[edit]
- ^ a b c d Lafargue, Paul (2018). The right to be lazy : and other studies. Franklin Classics Trade Press. ISBN 978-0-344-05949-0. OCLC 1107666777.
- ^ Alliger, George M. (2022). Anti-work : psychological investigations into its truths, problems, and solutions. New York, NY. ISBN 978-1-003-16431-9. OCLC 1252738144.
I have distilled from that dispersed writing the following 18 themes, which I will dignify with the name anti-work tenets: 1. Work demands submission and is damaging to the human psyche. 2. Work as a “good” is a modern and deleterious development. 3. The tedious, boring, and grinding aspects of work characterize most of the time spent in many and probably even all jobs. 4. Work is subjectively “alienating” and meaningless due to workers’ lack of honest connection to the organization and its goals and outcomes. 5. Work is objectively meaningless due to the intentional generation of inconsequential “needs” in the consuming public and hence ultimately absurd products and services; this leads to meaningless jobs. 6. Work is exploitative; workers are necessarily taken advantage of, whether they claim or appear to enjoy their work or not. Fundamentally, organizations/owners extract “excess value,” paying the workers less than the value of their work. 7. In the final analysis, it can be said that workers exploit themselves. 8. Workers act within a punitive authoritarian nexus, whatever and wherever work may be being done, whether blue- or white-collar, whether private or public, whether full- or part-time, employee or contractor. 9. Organizations act as “private government,” requiring a relinquishment of rights and freedoms that should be proffered only to actual government. [...] Where work is experienced as interesting and engaging, this can be explained by “managerialism,” which is the intentional psychological manipulation of workers’ feelings and attitudes through orientation, perks and accommodations. 4. The belief that individuals can be selected or promoted on the basis of “merit” is misguided, and job aptitude testing and performance measurement are not valid or fair and simply propagate inequities. 5. Society, through its economy, education and entertainment systems, norms, and general tenor, primes its members to accept work as the only way to live. 6. The economic system termed “capitalism” has historically been able to adapt to any and all change in policies, technologies, or public and private preferences so that the employer/dominator– employee/dominated relationship continues or intensifies; at the same time modern capitalism makes solidarity difficult by “atomizing” society. 7. Just because people want work does not mean work is good. 8. There exist some alternative ways to structure the world in which work is either not so central and is devoid of its current bad features or those bad features are greatly ameliorated.
- ^ "Meningslösheten breder ut sig". flamman.se (in Swedish). Retrieved 2022-02-10.
- ^ Frayne, David (2011). Critical Social Theory and the Will to Happiness: A Study of Anti-Work Subjectivities. School of Social Sciences Cardiff University. p. 177.
Thinkers such as André Gorz, Bertrand Russell, Herbert Marcuse, and even Marx, in his later writings, have argued for the expansion of a realm of freedom beyond the necessities of labour, in which individuals have more liberty to transcend biological and economic imperatives and be ‘free for the world and its culture’
- ^ Patrick, Ruth (2012-03-30). "Work as the primary 'duty' of the responsible citizen: a critique of this work-centric approach". People Place and Policy Online. 6 (1): 5–15. doi:10.3351/ppp.0006.0001.0002.
- ^ Weeks, Kathi (2011). The Problem with Work Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries. Duke University Press. p. 153.
[...]it was the successes of the proletarian struggle for shorter hours that provoked capital to mechanize production[...]
- ^ a b https://libcom.org/files/Bertrand%20Russell%20-%20In%20Praise%20of%20Idleness.pdf
- ^ Frayne, David (2011). Critical Social Theory and the Will to Happiness: A Study of Anti-Work Subjectivities. School of Social Sciences Cardiff University. p. 177.
Gorz, for example, pointed to the irrationality of a society that strives for full-employment in spite of having developed the technological means to conquer scarcity.
- ^ "Paul Lafargue: The Right To Be Lazy (Appendix)". www.marxists.org. Retrieved 2022-02-08.
The ancient philosophers had their disputes upon the origin of ideas but they agreed when it came to the abhorrence of work.
- ^ "Paul Lafargue: The Right To Be Lazy (1883)". www.marxists.org. Retrieved 2022-02-08.
- ^ "Paul Lafargue: The Right To Be Lazy (1883)". www.marxists.org. Retrieved 2022-02-08.
- ^ Frayne, David (2011). Critical Social Theory and the Will to Happiness: A Study of Anti-Work Subjectivities. School of Social Sciences Cardiff University. p. 177.
- ^ Graeber, David. Bullshit jobs : a theory. ISBN 978-0-14-198347-9. OCLC 1089773163.
- ^ "5 tecken på att du har ett poänglöst "bullshit-jobb"". Chef (in Swedish). Retrieved 2022-02-09.
”Struntjobb är jobb vars existens inte kan rättfärdigas ens av dem som utför dem. I stället måste de låtsas att jobbet har någon sorts mening. Detta är strunt-faktorn. Många förväxlar struntjobb med skitjobb, men det är inte alls samma sak. Dåliga jobb är dåliga för att de är tunga eller innebär hemsk arbetsmiljö eller för att lönen suger, men många av de jobben behövs verkligen. Faktum är att ju nyttigare ett jobb är för vårt samhälle, desto lägre är ofta lönen. Medan struntjobben å sin sida ofta är högt respekterade och välbetalda men fullständigt poänglösa. Och människorna som utför dem vet om det”, säger David Graeber till amerikanska nättidningen Vox.
- ^ a b c "'I had to guard an empty room': the rise of the pointless job". the Guardian. 2018-05-04. Retrieved 2022-02-09.
- ^ Friedrich Nietzsche, The Dawn of Day, p. 173
- ^ "Handelsnytt testar förmedlingen för frihet – Handelsnytt" (in Swedish). Retrieved 2022-02-08.
- ^ "Frihetsförmedlingen". issuu. Retrieved 2022-02-08.