文献一覧: 百木漠 (著者)

36 0 0 0 OA 労働者アイヒマンハンナ・アーレント『イェルサレムのアイヒマン』再考

著者: 百木漠
出版者: 経済社会学会
雑誌: 経済社会学会年報 (ISSN:09183116)
巻号頁・発行日: vol.40, pp.68-78, 2018 (Released:2021-04-01)

Arendt's Eichmann in Jerusalem is famous for the concept of the banality of evil and thoughtlessness. This book is said to be the turning point that redirected Arendt's interest from Vita Activa to The Life of the Mind and has been primarily studied from the perspective of thinking and judgement. However, this paper examines the book differently, perceiving Eichmann as a Laborer. Arendt argued that totalitarianism was supported by animal laborance (laboring animal), appearing when labor became the primary activity in modern society. Eichmann was also a diligent laborer who obeyed the orders of superiors without employing his own thinking and judgement. Eichmann's case can be analyzed from the perspective of labor, connecting it with her discussion of The Human Condition (Vita Activa). However, it is incorrect to state that Eichmann consistently engaged in animal laborance since he joined the Nazis. Between 1933 and 1941, Eichmann made every effort to accomplish the Jewish emigration project to Jerusalem. During this period, he engaged in work rather than labor in Arendt's terms because he assumed the role of an emigration expert possessing superior ability and exceptional skill. He formulated an elaborate plan, negotiated with the numerous persons concerned, and put it into practice. However, when Hitler issued the order to commit Jewish atrocities in 1941, the emigration plan was suspended. Eichmann despaired and lost his joy in work, initiatives, and interests. From this point, he turned into animal laborance, blindly following the totalitarian movement. In conclusion, we should discontinue the enlargement of the realm of labor and retrieve the realm of work and activity in order to prevent the appearance of totalitarianism. We require both action and work for public reconstruction in order to resist totalitarianism.

4 0 0 0 OA マルクスの未来社会論を再考する

著者: 百木漠
出版者: 経済社会学会
雑誌: 経済社会学会年報 (ISSN:09183116)
巻号頁・発行日: vol.38, pp.161-170, 2016 (Released:2021-04-01)

Marx did not truly predict the blueprint of future society. In general, Marx's idea of communism was proven wrong by the failure of the Soviet Union in the 20th century. However, recent studies have clarified that Marx's ideal future society was not state socialism such as it occurred within the Soviet Union, but an associative society in which various spontaneous associations unite. Marx believed that producer cooperatives were the most important form that an association could take, but also warned that disconnected cooperatives could not overcome capitalism. In order to transcend capitalist society, Marx asserted that various associations needed to unite and form a vast associative society. In order to realize this union of various associations, “fully developed individuals” who positively participate in organizing associations must appear. In other words, Marx's ideal of communist society cannot be realized without the appearance of “fully developed individuals.” Although a united society of associations sounds like a utopia, Marx expected that the “fully developed individuals” would appear through the decrease of labor time and the increase of free time, as Marx argued that individuals can fully develop their abilities and talents by utilizing their free time. Marx wrote that free time would be wealth itself, partly for the enjoyment of the product, partly for free activity in a future society. Therefore, the decrease of labor time and the increase of free time was the decisive element in the realization of his ideal of associative society. By increasing free time, Marx thought, all workers would become “fully developed individuals,” take part in associative action, and finally, actualize an ideal associative society.