字词 | 体力劳动 |
释义 | 体力劳动【英】physical labor; manual labor译文来源[1] Zhang Yibing. Back to Marx: Changes of Philosophical Discourse in the Context of Economics [M]. Göttingen: Universitätsverlag Göttingen, 2014: 109. 定义体力劳动指社会生产过程中一个普通劳动者肌体力的耗费,与“脑力劳动”相对。体力劳动和脑力劳动的划分只是就人们劳动方式主要方面而言的,而任何劳动都是人的体力和脑力的耗费。作为一种自然过程,劳动总是体力劳动和脑力劳动的结合。“单个人如果不在自己的头脑的支配下使自己的肌肉活动起来,就不能对自然发生作用。正如在自然肌体中头和手组成一体一样,劳动过程把脑力劳动和体力劳动结合在一起了”(马克思等,1972:555)。作为一种社会现象,脑力劳动同体力劳动的分离则是历史的产物。从原始社会向奴隶社会过渡,随着生产力的发展,逐渐有了剩余产品,才有可能使一部分人脱离体力劳动,专门从事脑力劳动,即从事科学、文化、艺术、宗教和管理国家等活动。脑力劳动同体力劳动分离是历史的进步,促进了科学文化事业的发展。但在阶级社会中也是阶级对立的一种表现,剥削阶级垄断了科学文化事业,掌握国家政权,使广大劳动者陷于愚昧无知的境地。随着社会生产力的发展和科学技术的进步,体力劳动者需要逐步提高其科学文化水平,才能掌握现代化的工具,体力劳动和脑力劳动日趋结合。生产资料公有制的建立为体力劳动者提高科学文化水平创造了良好条件;随着生产力的进一步发展,脑力劳动和体力劳动的差别将逐步缩小,以至最终消失(金炳华,2003:301)。传统劳动价值论建立在传统经济各种体力劳动的基础上。传统经济主要从事有形物质产品的生产,又称之为实物经济。物质生产部门的体力劳动是劳动的主要形式。因此,传统劳动价值论是体力劳动价值论。从价值实体上看,传统劳动价值论的价值实体是体力劳动。马克思认为任何劳动都是人类劳动力的耗费,即“人的脑、肌肉、神经、手等等的生产耗费”。体力劳动是传统经济中价值创造的主要源泉。在体力劳动的价值实体中,脑力含量极少,对价值量的影响不大。体力劳动,即使是复杂体力劳动,劳动中的脑力耗费绝对小于体力耗费,体力与脑力的耗费比例不会超过9:1(季正松,2005:22)。传统劳动价值论是资本主义自由竞争时期的产物,本质上是体力劳动价值论,它将随着时代发展逐渐被脑力劳动与脑力劳动价值论代替。 定义来源[1] 马克思,恩格斯.马克思恩格斯全集(第23卷)[M].人民出版社,1972. 例句1. 第二个阶段是农业生产时期,此时人已经不限于简单地利用自然力和直接从自然界获取物质条件,而开始使自然为人类服务。在这个时期的需求不断发展之下,出现了分工,因此工业和商业逐步从农业中分离出来,人也开始了分化。第三个阶段是工场手工业时期,生产的进一步发展导致资本的积累,并且出现了阶级的对立,同时也出现了体力劳动与脑力劳动的分离。第四个阶段是工厂制度生产时期,这是由于分工导致的机器体系的形成。——《回到马克思:经济学语境中的哲学话语》,2009:153 1. This was a period with neither economic class nor national government. Coming before Morgan, this is a fascinating viewpoint. Obviously, Marx did not pay attention to the idea of a “classless” society. The second period was defined by agricultural production; by this time, man was no longer limited to the simple use of natural force to directly acquire material necessities from nature, but was rather able to cause nature to serve man. As human needs continually developed during this period, there began to be division of labor as industry and commerce emerged from agriculture. Consequently, there began to be divisions among people as well. The third period was marked by factory artisanal production; as production developed, there began to be an accumulation of capital, leading to the opposition of the classes. At the same time there began to be a division between physical and mental labor. The fourth period was defined by the factory system of production; this was a mechanized system caused by division of labor. -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 109-110. 2. 据此,他直接反对斯密的劳动价值论,因为李斯特认为“人的手脚”所发生的体力劳动不是一切财富的唯一源泉,更重要的是,“驱动这种劳动的力量之源”是科学与技能,并且主要是智能。所以,他批评斯密“是从纯粹唯物主义的角度来解释生产力”。而他主张生产力主要在于个人的智力和社会条件,所以,英国的社会生产力的发展“在很大程度上也是由于它在科学上、技术上的胜利”。——《回到马克思:经济学语境中的哲学话语》,2009:296 2. Here List was in direct opposition to Smith’s labor theory of value, because List believed that the physical labor of “man’s hands and feet” was not the sole source of all wealth; more important than this labor was the power source that motivates this labor—science and technology, and above all intellectual capacity. Therefore, List criticizes Smith in that he “explains productive force from a completely materialist perspective. List proposes that productive forces depend on the intelligence and social conditions of individuals; therefore, the development of English society’s producing power comes “in large measure because of its victory in science and technology. -Quoted from Back to Marx: Changes of Philosophical Discourse in the Context of Economics, 2014: 226. 3. 阿多诺指出,要真正破解先验主体的秘密,最关键的就是要揭露其现实社会历史基础。“超越同一性哲学的魔圈(Zauberkreises),先验主体可以破译为自身元意识的社会。”这是阿多诺并不想摆脱的马克思的遗产,也是他前面所说,“观念的东西主要得由社会事实来说明”一语的现实指认。阿多诺指认道,自从脑力劳动和体力劳动在精神统治的招牌下分离之后.也就出现一种为这种统治辩护的观念:“精神是第一性的和基始性的。”可是,这种唯心主义的观念却又“力图忘记种统治的要求从何而来”。他说,精神的统治(马克思所说的“抽象成为统治”或阿多诺所说的“幻象成为统治”)之根基根本不是脑力自身的观念统治,而在于理性抽象对体力劳动的现实支配。” —— 《文本的深度耕犁:后马克思思潮哲学文本解读》,2007:50-51 3. Adorno points out, if the secret of the transcendental subject is to be deciphered, to expose the reality of the social and historical basis is the most important. “Beyond the magic circle of identitarian philosophy, the transcendental subject can be deciphered as a society unaware of itself.” This is the Marx’s legacy that Adorno does not want to shake off, and is also his identification of the above statement that subjectivity is called explicable especially by social facts. Adorno identifies that ever since mental and physical labor were separated under the mind’s domination, there has emerged an idea to defend the dominance, “it is primary and original.” However, this idealistic idea “makes every effort to forget the source of its claim.” He says, the dominance of the mind (Marx’s “the dominance of the abstract or Adorno’s “the dominance of the illusion”) is no mental rule at all, but lies in the physical force at its disposa1.-Quoted from A Deep Plough: Unscrambling Major Post-Marxist Texts From Adorno to Zizek, 2011: 82. 网络参考例句例句 1: |
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