资本主义是争夺生命力的斗争¶
English¶
Thank you very much. Um, this is my first time to be ICI and also first time in this part of Berlin. And as I told my friends here, I feel quite intimidated when I walked around downstairs because I never seen such high level of density of fun. You know, having bit of fun is good, but you see all the fun come together and people consciously create and enjoy fun, uh, sometimes feel I probably don't belong here and sudden what, what kind of life I'm having, but have, but concentrated and, and intensive fun, I suppose, is what the revolution is about.
And the students here, and I I, if anyone listen, I must say a big thanks to them. And the students in the us, UK and other parts of Europe, of course, other parts of world as well, are injecting a huge, very forceful, um, somehow elusive, uh, unpredictable, uh, power into our political life now. And it is always difficult to analyze a student's politics because, you know, how do we locate their class position? I mean, these people say, oh, they are, they are elite students anyway. You know, they all perform like Columbia University, what kind of universities that, uh, but at the same time, uh, they don't have a fixed, uh, socioeconomic, uh, position in the way that they are self-conscious, uh, of, um, so are they really, uh, represent a concentrated form of public consciousness? Or are they really just a marginal, uh, EEC exaggerate, representing certain exaggerated version of understanding of society and history? So that is difficult to tell, but I feel that that kind of power, the force that in golf, the current political life compels us to address that question.
And of course, the historical analogy can be helpful in this, uh, incident. So the natural comparison is go back to the 1960s, but as a students movement now, also reminded me of a classical question of the 20th century, which is why revolutions led by working class ideologies led by protter theories took place in societies, in countries where had hardly any working class population. So of course, this is a question the Chinese intellectual have been asking, how should I understand the socialist revolution in China means there was hardly any industrial workers. So this is the interesting question for me, is that if we think like a students think of them as a population. So think, oh, you are coming from certain class, a group of people, so you have certain identity, you will do these certain things. Uh, this probably, this is probably quite impoverished understanding of history. And then the fact that a pro revolution could take place, uh, where there was no, or hardly any pro population really also called our attention to a very important theme, which is nicely captured by today, by, by the title of your round table, labored Change. This means change, need labor change does not take place automatically or mechanically. So you have certain population, imagine they as they have certain material interest pursuit, and they, they follow their interest. And as they make change, no change take place. Of course, it need this material basis, need this physical labor as a foundation, uh, based on which people develop a certain consciousness. But also you do need lots of intellectual labor, and you need lots of, of course, organizational labor. And the reason that the prota revolution could take place in Russia, China, and in many other third world countries, I think it's quite genuine attempt for building socialism in, uh, I mean, yeah, like Yugoslavia, which I think provides a very important lesson for today's world, how you can live in unity with that transcend, uh, uh, group identities. And I said, so this is, this was possible because of the intellectual labor, because it was a labor change. It was consciously pursued change. Um, and in a way, I was thinking on the train coming from Haah this afternoon, probably this pro revolution in the paraphrase in the, you know, the beginning of the 20th century is probably closer to what Marx and especially people like, uh, Lukach envisioned about the pro revolution, because it was really about the working and the reworking on consciousness.
And it is really go beyond immediate material understanding of your life. If you look at the socialist revolution, like in China, search, the very early on the question of gender, uh, women's liberation was among the top in the list of agendas, probably more so than the European working class social movement, because working class we know for a long time in the West was quite a patriarchical, was very male dominated. And as a reason is why issues like women, uh, family relations and uh, also the importance of culture, including focal culture, uh, was given so much attention in the periphery, precisely because in order to pursue social transformation in the periphery, you need to consciously develop a total social view. You have to see suppressions or oppression or repression, not only in factory, because hardly there's any factory. You have to see that in your family, clan, temples, how festival was organized. And you have to look at in the kitchen, in the bedroom, uh, in the backyard of the houses, and, and, and then you articulate a sense of, uh, okay, the current situation is in just unbearable, certain change have to take place. So that kind of, the totality according to Gram, uh, uh, according to lukash is very important, uh, uh, for Marxist understanding. He said, okay, what's the difference between Marxism and the bourgeois? Uh, social sciences is not that, you know, Marx talk more about the economy and et cetera, but it is that, is, is a notion of a totality to look at, uh, uh, to look at, uh, uh, economy as a part of total, uh, human life. And then of course, a notion of totality also means a ins correlation between practice and theory, right? You use, uh, uh, uh, yeah, yeah, you use theory become part of practice. And then it is through a theoretical understanding about what society is like. Then you also develop your new subjectivity. So, uh, we also become a new person, and then we will act in a new way. And in this way we learn more. So the theory and the practice also become a unity, uh, uh, so totality. And then through the notion of totality.
So the action go beyond the immediate calculation, immediate pursued for immediate material interest. So the totality here is, you can say, is a, the transcendence, but is a very grounded, experientially grounded transcendence rather than ideational transcendence. So this actually was, uh, uh, I mean, um, in the, the anticolonial movement, there's also, uh, a similar situation. If you look at the, you know, the philosophy of Gandhi and et cetera, there is also, you know, you how have this society need total transformation. And, but total transformation is not based narrowly defined class relation, et cetera. But it's really related to, uh, the, the, the, the social life is organized as a whole and how we live our life, and how we perceive, uh, our as our lives.
So that is the, the, uh, uh, I just, I mean, then I thought the notion of life force, uh, could be useful, uh, to help us to think through these questions, then the thinking capitalism and the global dominance, as well as a revolution, as a battlefield over life force. Uh, so I think my main purpose today is just invite you to think whether or not the notion of life force or to any has any value. Uh, I come across this notion, life of force, Xing Li in Chinese, purely because my into cultures. The young people in China mentioned that repeatedly, uh, as you know, there is really a quite widespread and acute mental health crisis in China, depression, suicide, et cetera. And as a way young people describe their condition of being depressed, uh, is often, uh, through the notion of life force. They said, I feel my life force is stolen. I feel I'm draining my life force and I'm losing my life force. But after something positive for them, for instance, a good conversation and, you know, engage in a public event, which I also organize a bit through art and et cetera. And then, uh, the comment is often feel, oh, you know, the, the life force come back, feel the life force being, uh, uh, nourished, uh, life force become augmented, become enlarged. The enlarged is, is often, uh, the, the, the imaginary of enlargement of live force is often, uh, used. So, I mean, it's very close to Spinoza, um, uh, I a perception of, of the world. Uh, so the world is organized around, around the life force, and there's a dominant question for them, is that why I'm losing my life force? Why the all external forces take away my life force and how I can get back my, uh, uh, life force. Um, and this question, the reason that they, uh, use their life for life force to describe the living condition. Of course, it has lot to do with the political economy and et cetera. Uh, people do talk about, you know, exploitation. You can say, oh, you know, people steal your life force. Basically, you work too hard. People exploit to you. Or we can talk about the political repression. You know, you don't have a freedom. You cannot express yourself. Of course, you feel your life force is contained, and the young people do use language such exploitation or repression to describe their situation. But, uh, interestingly, when they use categories such exploitation or repression, very quickly, the message became quite, uh, fatalistic or even cynical. They say, of course, I know I'm being exploited, and that's it. I can't do anything about it. Is quite melon colleague, uh, also fatalistic, uh, or pessimistic, uh, and description of the structural condition. They're being exploited and being repressed by something that completely beyond their control. But when they mention life force, the meaning change is no longer to say, or we are just being exploited. It immediately, uh, brings in a sense of struggle. You know, my life force is being taken away and I want to cultivate my own life force. So there is a sense of struggle.
So the agency somehow emerged in this dark situation. Uh, also when people talk about the life of force, also have a sense of dialectics, uh, uh, connotation, meaning that when you talk about exploitation and, uh, uh, repression is mainly talking about how external force, you know, act on them. But when they talk about the life force, the self become a agent, of course, they're not celebrating kind of okay. I mean, I mean, I'm, uh, uh, you know, the, the, uh, uh, the power of the self or anything. But here you can see the self try to, to act back, try to act back. So they say, while they recognize how, uh, difficult the situation is, but they feel there is a life in, in inside of the self, and they try to regain or push back. So I found that that, so the notion of life of force as a kind of interface between that type of self consciousness on one hand, and the consciousness about the structural condition, uh, uh, is interesting and is interesting entry point for thinking about our life and politics in a way that is not only to elucidate objective condition, but in a way in order to mobilize further certain type of consciousness and a certain type of agency. Um, as I mentioned, I mean, the emergence of this consciousness definitely have to do with the fact that disappearance of a class as a, uh, meaningful category, uh, for people to think of their life. Actually, young Chinese, uh, use the word class very often, but you can see they're using the word class as a text to describe and to make certain statement, we are under class. And, uh, but, but, but there's a adjunctive self does not come through. Uh, this is because, uh, you know, there's no party associated with the class. And then there working condition, uh, is not conducive to bring in classical class politics. And also, uh, with the massification of higher education across the world since the 1960s, and in the global south since 1980s, 1990s. And many people do not really genuinely perceive themselves as labor. So they were more thinking themselves as a, a talent and, uh, and, uh, uh, just interesting individuals. This is how they perceive themselves. So the pain is coming from this life of force.
Question I gave you very quick, um, vette about how, uh, uh, uh, uh, uh, many large IT companies hire, uh, staff. So they have the 3, 4, 5, uh, formula in hiring. Basically, they, uh, hire three persons, pay them four persons a salary, and ask them to do five persons work. So I, for a while, I was very puzzled. I said, okay, is I just wanna save money or, or, uh, so why don't they just, uh, you know, uh, hire five people and pay five persons average salary, ask them to do five persons work, which is much more manageable because you have all the standard, uh, template out there to regulate such, uh, organization. And when I mentioned that, and the young people say, of course not. If they hire five, pay, five person salary, ask us to do five personal work, then we are just workers. The whole point is that they don't hire us as workers, as labor, as wage labor. They hire us as a talent, as someone will always do extraordinary above average work, and always outperform the average, and therefore, who are also always a demand, uh, above average, uh, rewards and the salary. So this is the how, how, I mean, you can say this is a, you know, a new form of labor exploitation, but here, what what make it works is not just, you know, you, you, you standardize the, the work method, or you organize this assembly line and to, to monitor the no, it is really to ens instill this sense of, I, I'm, I'm, I'm, I'm extraordinary, uh, very creative, uh, individual full potentials. But of course, this is a familiar stories. There's 3, 4, 5, but this put in the 3, 4, 5 formula is, I haven't seen somewhere else. But I mean, the logic is not difficult to understand. But my key point is that in this condition, what is the, the response of young people, of these actually workers back? Because here the labor consciousness probably is not applicable, but actually you should listen to them. They say, okay, I will receive four person's salary. But the work, uh, uh, the workload is actually for 5%, only three of the share that that kind of pressure, uh, is huge. So the thing they complain is not necessarily labor load. Lots of is about sleeplessness headache, uh, short of breath, uh, in, in work, and, uh, uh, never see daylight. One informant told me the biggest complaint was he, she never saw daylight because when she went to work, it's dark, and she never, uh, le uh, left office, uh, uh, before, uh, uh, sunset. So whenever she was outside, she's always in the night. Um, so this political change also means that the category of class and labor become probably less relevant. And then what is, uh, life of force and the life of force, I, I, my definition is a sustainable, uh, capacity to interact with the external world. I mean, that's a really banial definition, life force. Uh, but here the key is, um, is sustainable, I suppose. Because what we observe, uh, in China is that if you just look at on the surface, then everyone appears to be full of life force because they're so busy. You know, these people never say, they never, uh, see daylight, uh, outside. It's very busy as if they are, she has to constantly mobilize her vitality to, to work and, uh, to fully alert the mind is fully, this is why they said, you know, we just live on coffee during the day and leave on sleeping pill in the night. So the fully alert, but that is a not a sustainable form of how you interact with the world. So the, the, uh, uh, the su the, the sustainability here is what I want to think a little more.
So, how do you, uh, create a situation that you can interact with the external world in a sustainable, uh, sustain, sustainable manner? Here? I think the, you have to, uh, form a particular relation between the self and as a world between your action and as a world response, or between the world demand on you and the way you react. You must have certain type of relation between you can say, uh, the self and the world. And my, I mean, this is not the theoretical work. It is just based on ethnographic observation and a very important, uh, reason that why some condition will, uh, give you this kind of sustainable capacity of interacting with the world. And then even, you know, you will have difficulties in such, but you learn the difficult learn from the difficulties, and you become, uh, you know, more powerful, you feel more resilient, you can carry on, so therefore sustainable and or in other conditions, uh, it's just not a sustainable, even though you are rewarded, uh, very generously.
Like students study very hard, have high scores, and they got all the prizes, but then they suddenly collapse. Uh, so why this, uh, uh, what makes the difference between these two modes of being very busy, uh, uh, two modes of exercising your own vitality, um, is that whether a person can, uh, mobilize in the, if we use a phenomenological term, is a stock of knowledge or your stock of experiences to define a situation in front of you, and also whether or not you can mobilize your ex relatively wide range of experiences to respond, a challenge imposed by the world. What I mean is that the, the typical condition that the people feel their life force being drained is that if there's a demand, they will respond to the demand very directly without being able to mobilize knowledges memories, experiences outside of the demand and come up with his or her own definition of the demand. So the typical example is, uh, in this kind of a pressure, pressure cooker school system. So students were, this is what education means. Basically, students were put in such a, uh, constant feedback loop. You study very hard, and then you get high score, then you get the reward, and then you prepare for next exam and et cetera. So such very clear causal, uh, uh, uh, you know, reward system actually can be very meaningful for people because they see, ah, if I press this button, I study hard, then I can get high school, I get the reward. And this is why many young Chinese told me they felt so difficult after they graduated from school, when they start working. I mean, of course that is a huge, hugely different from my generation's experiences. I said, why didn't you celebrate the fact that now you are becoming economically independent? You know, you are finally a full adult. And as I said, it is so confusing in school, life was so clear, there's one single feedback loop I can follow. So then inside of this loop, of course, you, you, you, you are very, you can be very energized, very concentrated, but this is also immediate cause of many mental, uh, uh, problems. And the reason is what I'm using this example to demon, to to show what I mean, when you become a, just a, a kind of mechanical agent, almost responding to demand without being able to come up with your own definition of the problem by mobilizing your experiences, memories beyond the demanded self. And also this explains why the school system, you know, now most students are boarding students and very long hour workers, they really try to minimize any time spent or space spent outside of the school, you know, academic study. It is precisely to shrink, to minimize the, the reservoir of extra, uh, cru experiences. Because once you have that, you will come back and define the whole situation your own term. So you probably will push back the, the, the, the situation. So that is the, the, this kind of experiential basis reservoir is a very important base of, of life force. Yeah. So then life force probably finally, I, uh, you know, I think is the, the key here is really is the, the relation, as I said, the relation between the self, uh, uh, and the, uh, the world. And here it's, it's, it's quite a paradoxical here, the life force, because on one hand the life force is some something, uh, ultimately and extremely private, because life force is something only you can feel. It's a subjective feeling about whether you can act on the world or not. How you perceive the world or not is only you have access to your life force. And in many, many difficult situations, as we all experience to, to different degrees, that life force is the last resort that we have to push back, difficult situation. So it is very, very private.
Uh, so this is also, I think, you know, I want to make a quick distinction between life force and the life. The, in the, the philosophy of life, especially Fuko and et cetera, is, uh, uh, life is in the, in the, in the modern, uh, uh, system become objectified. Life will become a subject and object of governance. But life of force is something you cannot objectify because it is very personal, private, uh, but yet, uh, a life force cannot come from inside. Here is a Chinese, and, uh, uh, I mean, it's not a philosophy, but just a chi. You can say life philosophy and a folk philosophy, which is a kind of combination of Taoism to some extent, Confucianism and Buddhism as well. Because the life is, i is in a kind of very sharp contrast to, to the European psychoanalysis. The life, the essence of life is not coming from something inside that you will review, you will discover something that you can trace its origin to your childhood or infant stage and et cetera. Life is always a result of inhaling, absorbing from the outside. So this, like the Ong and the tism, the idea, the, the, the, the essence, the energy and the consciousness is all about the, the assembling and the concentration of energy outside. So the, so the life is kind of, you can say figuration, figuration of universal energy have this notion, I mean, of course this is, you know, metaphysical and such, what does that mean? Uh, but it means this imaginary for me is very powerful because it is to say that whether you can have a happy life, whether or not you feel you are capable of dealing the world very much depends on your capacity of inhaling, absorbing different elements from our side. So there's no clear core to start with. It's a process of absorbing. Uh, so this also I think is very, I mean, this is my very wild, uh, speculation, but I want to hear your view is about, you know, does it provide a new angle for us to think of the relation between, uh, nature and man, or to rethink of the anthrop problem?
Uh, of course, you know, go back to Marx. The labor is always a mediation between society and nature, between man and, and, and nature. And what he meant is that labor is, the human agency acted on nature. You know, you, you, you turn nature into commodity and et cetera. Today's situation may be the very opposite, because many of us do not work on nature and our labor subject, our labor output, our virtual symbols, you know, the computer, uh, codes and, uh, language and imaging sign and et cetera. But the word link us to nature could be our body. It is ourself. And we did not feel that way. It is because we were blinded by a particular understanding of the self, of a human. If you think of a human, if we become aist, then we think we are just a figuration of the natural energy, and then we are part of the, the, the nature. So the picture become reversed. And this, I hope it's not just a, uh, you know, uh, uh, feeble, intellectual, uh, uh, exercise, but also it does have in impacts on how we think of what a good life is. And if you think your body in this way, do you still, is it still so fun to spend so much money driving F1 and all that, right? And whether or not as a whole, uh, uh, uh, feeling the life force, how you experience and the perceive life force will be different. So this is a kind an anyway, just a bold invitation, whether or not we can locate the nature back to the body itself rather than to say, oh, you know, we have to, I mean, then you, of course you develop new understanding about your relation with the tree, with, with the forest, with, with all the heat, uh, um, with animal and et cetera. So that is the kind of the, the absorbing, uh, uh, uh, element. So I, I was talking about the relation between the self and the world, and then this is a positive part, right? So you feel the life force being nourished, nurtured. And in the Chinese, they use the word, it means the moisturizing or, or nourishing and, and, and grow, eh, so this's and opposite to, to this is that you feel a life force is being drained, being drained, and then you have many examples, uh, being drained. Uh, and as a Chinese word is au is kind of internally drained. And I feel that is very interesting because imaginary is that someone steal your life force, but your immediate feeling is that it is burned inside. So there is, again, you know, it's, they recognize it is external force is a cause of their loss of life, of force, but the immediate experience is very internal. It's kind of draining internally, right? So I found that is interesting because I have not figured, uh, work this out yet.
I'm certainly, we wouldn't call the force consciousness, but this kind of consciousness also shows how external forces act on earth through this internal, uh, uh, perceptions internal, uh, experiences. So this is why I feel that kind of the notion of life force can open up this space, open up this interface, uh, to make this interface as a productive movement for intervention for our intellectual labor intervention of intellectual labor. Yeah. So, uh, then this drained the feeling of being, uh, drained internally. Mm-hmm. As I mentioned, sorry, I was, the talk is not very structured, but it goes back to what I said earlier, and based on my empirical observation, people feel internally drained is often when actually the external force really confine them into certain system. Uh, and as a result, they don't have enough experiential or memory reservoir, uh, that they can rely on and form their own, uh, uh, response, or at least create a certain distance between themselves and the external, uh, events, if we use the everyday language to describe that. So that's the, the, the, the, the, uh, uh, the, the, the, the, the sustainability, how the sustainability should be understood through, uh, particular relation between the, the self, uh, and the world. So I don't know what it means, but I feel, uh, that is interesting. Uh, uh, topic to, again, is not a usual academic topic to describe the world, and it is a, uh, um, um, is a, a word to intervene the world. And this is, uh, yeah, as Alina mentioned, we wanted to promote this common concern approach. A common concern approach is approach that they wanted to make research or become a piece of furniture. It will travel back to people's life.
Uh, uh, so that's, yeah, this is a lu line. Research is not only a mirror. Research is a motto. Motto. It is an engine. It's not only a mirror, but it's a motto. They can, people say, oh, it's a distorted picture and et cetera. But the Picasso, pictures, paintings all distorted. But that particular type of distortion allows certain understanding of the, of the, of the, of the viewer. You give agency to the viewer. Yeah. So that's, uh, uh, uh, and then come back in. What is, uh, the, um, my key point is that, so can we understand capitalism and the political domination and the pursuit, uh, for justice, uh, as a struggle of, uh, life force and then thinking that way, uh, that I have more to say about this, about in the students movement, because this is not a program. There is a very clear plan, and no one knows what will happen in next week. Uh, but this is a genuine effort of social change because we know a totality, we know the problem, and we know what we want to transcend. But of course, we don't know the path and we may be crushed all the time. And at this moment, I think a certain perception of life force is important. And I think already the students make a huge contribution to humanities, at least to me, by really giving me extra life force now. Thank you.
简体中文¶
非常感谢。 嗯，这是我第一次参加ICI，也是第一次来到柏林的这个地方。 就像我跟这里的朋友们说的，我走下楼的时候感觉挺有意思的， 因为我从未见过如此密集的乐趣。 你知道，找点乐子固然好，但你看到所有的乐趣都聚集在一起，人们自觉地创造和享受乐趣， 呃，有时候我会觉得自己可能不属于这里，突然意识到我过着什么样的生活， 但我想，这种专注而又浓烈的乐趣，就是这场革命的意义所在。
这里的学生，还有我，如果有人听的话，我必须向他们表示衷心的感谢。 当然，美国、英国和欧洲其他地区，以及世界其他地区的学生， 也正在为我们的政治生活注入一股巨大的、非常强大的、难以捉摸的、难以预测的力量。 分析学生的政治立场总是很困难，因为你知道，我们如何定位他们的阶级立场？ 我的意思是，这些人会说，哦，他们是，反正他们也是精英学生。 你知道，他们的表现都像哥伦比亚大学，那种类型的大学， 呃，但同时，呃，他们并没有一个固定的社会经济地位， 呃，他们有自我意识，呃，嗯，所以他们真的代表了一种集中的公众意识吗？ 或者他们真的只是边缘的，呃，EEC的夸张，代表了某种夸张的社会和历史理解？ 所以这很难说，但我觉得那种力量，那种在高尔夫运动中， 在当前的政治生活中，迫使我们去解决这个问题的力量。
当然，历史类比在这个事件中会很有帮助。 因此，自然的比较是回到 20 世纪 60 年代， 但作为一场学生运动，现在也让我想起了 20 世纪的一个经典问题， 那就是为什么由工人阶级意识形态和保护主义理论所领导的革命会发生在几乎没有工人阶级人口的社会和国家。 当然，这是中国知识分子一直在问的一个问题： 我该如何理解中国的社会主义革命意味着几乎没有产业工人？ 对我来说，这是一个有趣的问题：如果我们像学生一样，把他们视为一个群体。 比如，你来自某个阶级，某个群体，所以你拥有特定的身份，你会做某些事情。 这或许是对历史相当贫乏的理解。 然而，在没有或几乎没有产业工人的地方也能发生产业工人革命， 这一事实也让我们注意到一个非常重要的主题， 今天你们圆桌会议的主题“劳动变革”很好地体现了这一点。 这意味着变革需要劳动，变革不会自动或机械地发生。 想象一下，假设有一定数量的群体，他们有特定的物质利益追求，他们追随自己的利益。 当他们做出改变时，并没有发生任何改变。 当然，它需要这种物质基础，需要这种体力劳动作为基础，在此基础上，人们会发展出一定的意识。 但你也确实需要大量的智力劳动，当然，你还需要大量的组织劳动。 无产阶级革命之所以能够在俄罗斯、中国以及许多其他第三世界国家发生， 我认为那是在南斯拉夫等国建设社会主义的一次相当真诚的尝试， 我认为这为当今世界提供了一个非常重要的教训，即如何超越群体认同，团结共存。 我说，这之所以可能，是因为脑力劳动，因为这是一种劳动变革。 这是一种有意识追求的变革。 嗯，某种程度上，今天下午我在从哈尔回来的火车上思考， 这种20世纪初的无产阶级革命，或许更接近马克思， 尤其是像卢卡奇这样的人对无产阶级革命的设想， 因为它实际上关乎意识的运作和再运作。
这真的超越了你对生活的直接物质理解。 如果你观察社会主义革命，比如中国的社会主义革命，你会发现，很早就出现了性别问题， 女性解放在议程中名列前茅，甚至可能比欧洲工人阶级社会运动更重要的问题， 因为我们知道，西方工人阶级长期以来都是父权制的，男性占主导地位。 这就是为什么女性、家庭关系以及文化（包括焦点文化）等问题在边缘地区受到如此重视的原因， 正是因为为了在边缘地区追求社会转型，你需要有意识地发展一种全面的社会视角。 你必须看到压制、压迫或压抑，不仅仅是在工厂里，因为几乎没有工厂。 你必须在你的家庭、宗族、寺庙以及节日的组织方式中看到这些。 你必须观察厨房、卧室，呃，还有房屋的后院，然后，然后，你才能清晰地表达出这样一种感觉： 嗯，好吧，当前的形势已经令人难以忍受，必须做出某些改变。 所以，根据格拉姆和卢卡什的观点，这种“总体性”对于理解马克思主义非常重要。 他说，好吧，马克思主义和资产阶级有什么区别？ 社会科学并非如此，你知道，马克思更多地谈论经济等等，而是一种整体性的概念，用来观察经济， 呃，呃，作为人类生活整体的一部分。 当然，总体性的概念也意味着实践与理论之间的内在关联，对吧？ 你运用，嗯，嗯，嗯，是的，你运用理论，将其融入实践。 然后，通过对社会的理论理解，你也会发展出新的主体性。 所以，嗯，我们也成为了一个全新的人，然后我们会以新的方式行事。 这样我们就能学到更多。 所以，理论和实践也融为一体，嗯，嗯，所以是一个整体。 然后，通过“整体”的概念。
因此，行动超越了眼前的算计，超越了追求眼前的物质利益。 所以，这里所说的整体，可以说是一种超越， 但这是一种非常扎实、基于经验的超越，而非观念上的超越。 所以，我的意思是，在反殖民运动中，也存在类似的情况。 如果你看看甘地等人的哲学，你就会明白，这个社会为什么需要彻底的变革。 但彻底的变革并非基于狭隘的阶级关系等等。 它实际上与社会生活作为一个整体的组织方式以及我们如何生活， 我们如何看待我们的生活息息相关。
所以，呃，呃，我只是，我的意思是， 我认为生命力的概念可能有助于我们思考这些问题， 然后思考资本主义和全球统治地位，以及一场革命，作为争夺生命力的战场。 呃，所以我认为我今天的主要目的是邀请你们思考生命力的概念是否有任何价值。 呃，我接触到“生命力”这个概念，纯粹是因为我对不同文化的理解。 中国的年轻人反复提到这一点， 呃，正如你们所知，中国确实存在着相当普遍和严重的精神健康危机，包括抑郁症、自杀等等。 年轻人描述自己抑郁状态的方式，呃，通常是通过生命力这个概念。 他们说，我觉得我的生命力被偷走了。 我感觉自己正在消耗生命力，正在失去生命力。 但当他们经历了一些对他们有益的事情后， 比如一次愉快的交谈，或者参加一些公共活动 （我也会通过艺术等等组织一些这样的活动）。 然后，呃，他们通常会说，感觉生命力又回来了， 感觉生命力得到了滋养，生命力增强了，变得更强大了。 这种增强通常指的是，呃，想象生命力的增强。 所以，我的意思是，这很接近斯宾诺莎对世界的感知。 呃，世界是围绕生命力构建的，而他们通常会问一个主要问题： 这就是我失去生命力的原因吗？ 为什么所有外力都会夺走我的生命力，我又该如何找回我的生命力？ 嗯，这个问题，他们为什么用“生命力”来形容他们的生活状况？ 当然，这与政治经济等等因素息息相关。嗯，人们确实会谈论剥削。 你可以说，哦，你知道，有人偷走了你的生命力。 基本上，你工作太辛苦了。 人们剥削你。或者我们可以谈论政治压迫。 你知道，你没有自由。你无法表达自己。 当然，你会觉得自己的生命力受到了束缚， 年轻人确实会用“剥削”或“压迫”这样的词来描述他们的处境。 但有趣的是，当他们使用“剥削”或“压迫”这样的范畴时， 传达的信息很快就会变得相当宿命论，甚至愤世嫉俗。 他们会说，当然，我知道我被剥削了，就是这样。 我对此无能为力。这位同事真是个瓜， 呃，也有点宿命论，呃，或者说悲观主义，呃，对结构性状况的描述。 他们被某种完全无法控制的东西剥削和压制。 但当他们提到生命力时，意义就不再是说“我们只是被剥削”了。 它立刻带来了一种挣扎的感觉。 你知道，我的生命力被剥夺了，而我想要培育自己的生命力。 所以，这是一种挣扎的感觉。
所以，在这种黑暗的境况下，主动性不知何故应运而生。 呃，当人们谈论生命力时，也带有一种辩证法的内涵， 也就是说，当你谈论剥削和压迫时，主要谈论的是外力如何作用于他们。 但当他们谈论生命力时，自我也成为了一个行动者， 当然，他们并不是在庆祝某种程度的“好吧”。 我的意思是，我的意思是，我，呃，呃，你知道，自我的力量或其他什么。 但在这里，你可以看到自我试图反击，试图反击。 所以他们说，虽然他们意识到处境多么艰难， 但他们感觉到自我内部存在着生命，他们试图重新获得或反击。 所以我发现，生命力的概念作为一种介于自我意识和结构性条件意识之间的界面， 嗯，嗯，很有意思，也是一个思考我们的生活和政治的切入点， 它不仅能阐明客观条件，还能进一步调动某种意识和某种能动性。 嗯，正如我提到的，这种意识的出现肯定与阶级作为人们思考生活意义范畴的消失有关。 实际上，年轻的中国人经常使用“阶级”这个词， 但你可以看到，他们用“阶级”这个词来描述和表达某种观点，即我们处于阶级之下。 但是，但是，但是，附加的“自我”一词并没有体现出来。 嗯，这是因为，嗯，你知道，没有与阶级相关的政党。 而且，那里的工作条件不利于形成传统的阶级政治。 此外，自20世纪60年代以来，世界各地高等教育的大众化， 以及自20世纪80年代和90年代以来全球南方国家高等教育的大众化， 许多人并不真正把自己视为劳动力。 他们更多地把自己视为人才，或者只是一些有趣的个体。 这就是他们对自己的看法。所以，痛苦来自于这种强迫性的生活。
我刚才问了你们一个问题，关于许多大型IT公司如何招聘员工。 所以他们招聘的时候有3、4、5之类的公式。 基本上，他们雇三个人，付给他们四个人的工资，然后让他们做五个人的工作。 所以我有一段时间很困惑。 我说，好吧，我只是想省钱， 或者，或者，为什么他们不干脆雇五个人，付给他们五个人的平均工资，让他们做五个人的工作呢？ 这样更容易管理，因为现在有各种标准模板来规范这样的组织。 当我提到这一点时，年轻人说，当然不是。 如果他们雇五个人，付五个人的工资，让我们做五个人的工作，那么我们就只是工人而已。 关键是，他们不是把我们当工人、劳动力、雇佣劳动力来雇佣的。 他们雇佣我们，把我们当成人才，因为总有人能做出超乎寻常的工作，总能超越平均水平， 因此，他们也总是要求高于平均水平的报酬和薪水。 所以，你可以说这是一种新的劳动剥削形式，但要让它发挥作用， 不仅仅是标准化工作方法，或者组织流水线并进行监控，更重要的是要让员工意识到， 我，我，我，我，我，我非常出色，非常有创造力，能够充分发挥个人潜力。 当然，这是一个耳熟能详的故事。 有3、4、5，但把这个公式放进3、4、5公式里，我还没在其他地方见过。 我的意思是，这个逻辑并不难理解。 但我的重点是，在这种情况下，年轻人，这些真正的工人的反应是什么？ 因为这里的劳动意识可能不适用，但实际上你应该听听他们的意见。 他们会说，好吧，我会拿到四个人的工资。 但实际上，工作量只有5%，只有3%的人认为这种压力很大。 所以他们抱怨的不一定是劳动负荷。 很多抱怨是关于失眠、头痛、呼吸急促，以及工作时，永远看不到阳光。 一位受访者告诉我，她最大的抱怨是她从未见过阳光， 因为她上班时天很黑，而且她从来不会在日落前离开办公室。 所以每当她在外面时，她总是处于黑暗之中。 嗯，所以这种政治变革也意味着阶级和劳动的范畴可能变得不那么重要了。 那么，什么是生命力？ 我对生命力的定义是可持续的，呃，与外部世界互动的能力。 我的意思是，生命力这个定义真的很平庸。 嗯，但这里的关键是，嗯，可持续的，我想。 因为我们在中国观察到，如果你只看表面， 那么每个人都显得充满活力，因为他们非常忙碌。 你知道，这些人从来不说，他们从来不见外面的阳光。 他们非常忙碌，就好像他们必须不断地调动自己的活力去工作， 呃，呃，保持头脑完全警觉， 这就是为什么他们说，你知道，我们白天喝咖啡，晚上吃安眠药。 所以，完全警觉，但这不是一种可持续的与世界互动的方式。 所以，呃，呃，这里的可持续性是我想要进一步思考的。
那么，你如何创造一种能够以可持续的方式与外部世界互动的情境呢？ 在这里？ 我认为，你必须在自我与世界之间建立一种特殊的关系， 在你的行为与世界的反应之间，或者在世界对你的要求与你的反应方式之间。 你必须在自我与世界之间建立某种关系。 我的意思是，这不是理论工作。 它只是基于人类学观察，以及一个非常重要的原因， 那就是为什么某些条件会赋予你这种可持续的与世界互动的能力。 即使你会遇到困难，但你会从中学习，你会变得更强大，感觉更有韧性， 你可以继续前进，因此是可持续的； 或者在其他情况下，即使你得到了非常丰厚的回报，它也是不可持续的。
就像学生们学习很努力，成绩优异，拿了各种奖项，但后来却突然崩溃了。 嗯，那么，为什么这两种忙碌的模式， 这两种锻炼自身活力的模式，之间的区别在于，一个人能否运用， 如果我们用现象学的术语来说，是运用知识储备或经验储备来定义你面前的情境， 以及你是否能够运用你相对广泛的经验来应对世界施加的挑战。 我的意思是，人们感到生命力枯竭的典型情况是， 如果有需求，他们会非常直接地回应， 而无法运用需求之外的知识、记忆和经验，并形成自己对需求的定义。 典型的例子就是在这种压力重重的学校体系中。 这就是教育的意义所在。 基本上，学生们被置于这样一个持续的反馈循环中。 你努力学习，然后取得高分，然后获得奖励，然后准备下一次考试等等。 所以，这种因果关系非常清晰的奖励机制实际上对人们来说非常有意义， 因为他们会发现，如果我按下这个按钮，努力学习，然后就能考上高中，获得奖励。 这就是为什么很多中国年轻人告诉我，他们毕业后开始工作时会感到如此艰难。 我的意思是，这当然与我们这一代人的经历截然不同。 我说，你为什么不庆祝一下现在自己经济独立了呢？ 你知道，你终于成年了。 正如我所说，在学校里生活很混乱，生活却很清晰，只有一个反馈回路，我可以遵循。 所以，在这个回路里，你，你，你，你， 你可以精力充沛，注意力高度集中，但这也直接导致了许多心理问题。 我用这个例子来解释，是为了说明我的意思： 当你变成一个机械个体，几乎只能对需求做出反应， 却无法通过调动你的经验和记忆（超越被要求的自我）来对问题做出自己的定义。 这也解释了为什么现在的学校系统， 你知道，大多数学生都是寄宿生和长时间工作的工人， 他们真的试图减少在学校之外，也就是学术学习上花费的任何时间和空间。 这恰恰是为了减少，最小化额外经验的储存。 因为一旦你拥有了它，你就会回过头来用你自己的术语来定义整个情境。 所以你可能会把那个情境推回去。 所以，这种经验基础是生命力非常重要的根基。 是的。所以，生命力最终，我认为，关键在于，正如我所说，自我与世界之间的关系。 生命力在这里相当矛盾，因为一方面，生命力最终是极其私密的， 因为生命力只有你能感受到。 它是一种主观感受，关于你是否能够对世界采取行动。 你如何感知世界，只有你自己才能掌控你的生命力。 在很多困难的情况下，我们都不同程度地经历过， 生命力量是我们抵抗困难情况的最后手段。 所以它非常非常私密。
嗯，我想，我想快速区分一下生命力和生命本身。 生命哲学，尤其是Fuko等，认为生命在现代体系中被客体化了。 生命既是治理的主体，也是治理的客体。但生命力是无法客观化的， 因为它非常个人化、私密化，然而，生命力不可能来自内心。 这是一种中国哲学，嗯，嗯，我的意思是，它不是一种哲学，而是一种气。 你可以说它是一种生命哲学和民间哲学， 在某种程度上，它融合了道家思想、儒家思想和佛教思想。 因为生命与欧洲精神分析学形成了鲜明的对比。 生命，生命的本质并非源自内在， 你回顾它，你会发现一些可以追溯到童年或婴儿时期等等的事物。 生命始终是吸入、吸收外界能量的结果。 所以，就像“翁”（Ong）和“教”（tism）一样， 这种观念、本质、能量和意识，都与外部能量的聚集和集中有关。 所以，生命有点像，你可以说宇宙能量的形态， 这种概念，我的意思是，这当然是形而上学的，这是什么意思呢？ 嗯，但对我来说，这种想象非常有力， 因为它意味着你是否能拥有幸福的生活， 你是否觉得自己有能力应对世界，很大程度上取决于你吸入、吸收自身不同元素的能力。 所以，一开始并没有一个明确的核心。 这是一个吸收的过程。嗯，所以我觉得这也非常…… 我的意思是，这是我非常大胆的推测。 我想听听你们的看法，它是否为我们思考人与自然的关系， 或者重新思考人类问题提供了一个新的视角？
嗯，当然，回到马克思。 劳动始终是社会与自然、人与自然之间的中介。 他的意思是，劳动是人类作用于自然的能动性。 你知道，你把自然变成了商品等等。 今天的情况可能恰恰相反，因为我们很多人并不在自然和我们的劳动对象上工作， 我们的劳动产出，我们的虚拟符号，你知道，电脑、代码、语言、图像符号等等。 但是，将我们与自然联系起来的词语可能是我们的身体。 它就是我们自己。 但我们并不这么认为。 这是因为我们被一种对自我、对人类的特定理解蒙蔽了双眼。 如果你思考人类，如果我们成为个体，那么我们会认为自己只是自然能量的化身，然后我们就是自然的一部分。 所以，情况就反过来了。我希望这不仅仅是一种，呃，呃，你知道的， 呃，呃，智力上的，呃，呃，锻炼，而且它确实会影响我们如何看待美好的生活。 如果你这样看待你的身体，你还会觉得花那么多钱去驾驶F1赛车之类的很有趣吗？ 至于整体而言，呃，呃，呃，感受生命力，你体验和感知生命力的方式都会有所不同。 所以，这是一种大胆的邀请，我们能否将自然回归到身体本身，而不是说，哦，你知道，我们必须…… 我的意思是，然后你，当然，你会对你与树木、与森林、与所有热量、呃，嗯，与动物等等的关系有新的理解。 这就是那种吸收的元素。我刚才谈到了自我与世界的关系，这是积极的一面，对吧？ 所以你会感觉到生命力被滋养、被滋养。 中文里，他们用“滋润”这个词，意思是滋润、滋养、生长， 所以这与“滋养”相反，你会感觉到生命力正在被抽干， 然后你有很多例子，呃，被抽干。呃，中文里“au”指的是内部抽干。 我觉得这很有意思，因为想象有人偷走了你的生命力，但你立即感觉到它被烧毁了。 所以，你知道，他们意识到是外力导致了他们失去生命，但直接的体验是非常内在的。 这是一种内部的抽干，对吧？所以我发现这很有趣，因为我还没有弄清楚这一点。
我当然不会把这种力量称为意识， 但这种意识也展现了外力如何通过这种内在的感知、内在的体验作用于地球。 所以，我认为生命力的概念可以打开这个空间， 打开这个界面，使这个界面成为一种有效的运动，用于干预我们的智力劳动。 是的。所以，嗯，这消除了内心的疲惫感。 嗯。正如我之前提到的，抱歉，我的演讲结构不太清晰， 但它回到了我之前所说的，根据我的经验观察， 人们感到内心疲惫通常是因为外力将他们束缚在某个系统中。 嗯，结果就是，他们没有足够的经验或记忆储备来依赖和形成自己的反应， 或者至少在他们自己和外部事件之间制造一定的距离，如果我们用日常语言来描述的话。 这就是可持续性，我们应该如何通过自我和世界之间的特定关系来理解可持续性。 所以我不知道这意味着什么，但我觉得这很有趣。 嗯，嗯，这个话题，再说一次，不是一个通常用来描述世界的学术话题， 而是一个用来干预世界的词。 嗯，是的，正如 Alina 提到的，我们想推广这种共同关注的方法。 一种常见的关注方式是，他们希望将其用于研究或成为一件家具。 它将回归到人们的生活中。
嗯，嗯，是的，这是一句台词。 研究不仅仅是一面镜子。研究是一句座右铭。 座右铭。它是一台引擎。它不仅仅是一面镜子，更是一句座右铭。 人们可能会说，哦，这是一幅扭曲的画等等。 但毕加索的作品、绘画都是扭曲的。 但这种特殊的扭曲能够让我们更好地理解观者。 你赋予观者自主权。是的。 所以，嗯，嗯，嗯，然后回过头来说。 嗯，我的重点是，我们能否将资本主义、政治统治和对正义的追求理解为一场生命力的斗争？ 然后这样思考，嗯，关于学生运动，我还有很多话要说，因为这不是一个项目。 计划非常清晰，没人知道下周会发生什么。 嗯，但这是一次真正的社会变革努力， 因为我们了解整体，了解问题所在，也知道我们想要超越什么。 当然，我们并不清楚道路，我们可能一直被压垮。 而此刻，我认为对生命力的某种理解至关重要。 我认为学生们已经为人文学科做出了巨大的贡献， 至少对我来说是这样，他们现在真的给了我额外的生命力。谢谢。