受古代怀疑论者和中世纪唯名论思潮的影响,为了对抗其消极怀疑论和对理性的不信任,笛卡尔提出普遍怀疑方法,虽然该方法由怀疑人到怀疑上帝、由怀疑感觉经验知识到怀疑具体科学知识破坏了人类的知识大厦,但是笛卡尔建设性地找到一个“阿...受古代怀疑论者和中世纪唯名论思潮的影响,为了对抗其消极怀疑论和对理性的不信任,笛卡尔提出普遍怀疑方法,虽然该方法由怀疑人到怀疑上帝、由怀疑感觉经验知识到怀疑具体科学知识破坏了人类的知识大厦,但是笛卡尔建设性地找到一个“阿基米德点”——“我在怀疑”不可怀疑,从而确立基础主义的第一原则、高扬理性权威、弥补“直观”缺陷且对胡塞尔现象学创立大有裨益。不过,普遍怀疑方法中存在的诸如与自身真理观相矛盾和“我思”原则不具有普遍适用性的问题应引起足够重视。Influenced by ancient skeptics and medieval nominalism, and in order to counter their negative skepticism and distrust of reason, Descartes proposed the method of universal skepticism, although this method destroyed the edifice of human knowledge from doubting man to doubting God, from doubting sensory empirical knowledge to doubting concrete scientific knowledge. But Descartes constructively found an “Archimedes point”—“I am doubting” cannot be doubted, thus establishing the first principle of foundationalism, exalting the authority of reason, making up for the defects of “intuition” and contributing greatly to the establishment of Husserl’s phenomenology. However, the problems existing in the general doubt method, such as the contradiction with their own view of truth and the principle of “cogito” is not universally applicable, should be paid enough attention.展开更多
作为法兰克福学派的代表人物之一,马尔库塞在《单向度的人》一书中披露了发达工业社会下资本主义对人和社会的新型控制:新极权社会放弃以往旧极权社会的野蛮手段,通过温和的非暴力方式,即单向度意识对人进行全方位的操控,技术理性代替...作为法兰克福学派的代表人物之一,马尔库塞在《单向度的人》一书中披露了发达工业社会下资本主义对人和社会的新型控制:新极权社会放弃以往旧极权社会的野蛮手段,通过温和的非暴力方式,即单向度意识对人进行全方位的操控,技术理性代替政治理性,虚假的需求代替真实的需求,人失去否定性成为单向度的人,无产阶级丧失革命意识成为“福利国家”的追随者,社会失去批判性成为单向度的社会。马尔库塞的单向度批判理论在每个时期关注的重点都有所不同,但都有一个明确的逻辑归宿,即人的解放,大学生和大学教授等知识分子对无产阶级革命意识的唤醒起着启蒙作用,无产阶级仍然是革命的主体力量,革命的途径由“大拒绝”、非暴力反抗转向艺术和美学救赎。As one of the representative figures of the Frankfurt School, Marcuse revealed in his book One Dimensional Man, a new type of control of capitalism over people and society in developed industrial societies: the new totalitarian society abandons the barbaric means of the old totalitarian society and manipulates people in all aspects through gentle nonviolent means, that is, one dimensional consciousness. Technological rationality replaces political rationality, false needs replace real needs, people lose their negativity and become one dimensional, the proletariat loses their revolutionary consciousness and becomes followers of the “welfare state”, and society loses its critical nature and becomes a one-dimensional society. Marcuse’s one-dimensional critical theory has different focuses in each period, but it has a clear logical destination, which is the liberation of human beings. Intellectuals such as university students and professors play an enlightening role in awakening the revolutionary consciousness of the proletariat. The proletariat is still the main force of revolution, and the path of revolution has shifted from “great rejection” and nonviolent resistance to artistic and aesthetic redemption.展开更多
在数字化转型及平台经济蓬勃发展的浪潮之中,数字劳动展现出了前所未有的活力,虚拟主播作为一股新兴力量,以其独特的魅力吸引越来越多的关注。与传统主播不同,虚拟主播的核心在于“中之人”(即真人)与“皮套”(即动作捕捉技术)的紧密结...在数字化转型及平台经济蓬勃发展的浪潮之中,数字劳动展现出了前所未有的活力,虚拟主播作为一股新兴力量,以其独特的魅力吸引越来越多的关注。与传统主播不同,虚拟主播的核心在于“中之人”(即真人)与“皮套”(即动作捕捉技术)的紧密结合,使其能够跨越次元壁,与观众进行更为深入的亲密互动,成为虚拟主播场域中的璀璨之星。但随着平台资本的入侵,虚拟主播背后的“中之人”深受资本逻辑的规训,进而引发了一连串的劳动异化危机。为此,文章基于马克思异化劳动理论对“中之人”的数字劳动异化现象进行解读。同时,文章旨在通过激发数字技术的民主潜能、规范数字平台的资本运作逻辑、复归数字劳工的主体性以及遏制数字资本霸权主义等手段,以期消解“中之人”劳动异化的问题,实现数字劳动的健康发展,促进人的自由全面发展,创造人类数字文明新形态。In the wave of digital transformation and the booming development of platform economy, digital labor has shown unprecedented vitality, and virtual anchors, as an emerging force, are attracting more and more attention with their unique charm. Unlike traditional anchors, the core of virtual anchors lies in the close integration of the “middle person” (i.e. real person) and the “leather cover” (i.e. motion capture technology), allowing them to cross the dimensional wall and engage in deeper intimate interactions with the audience, becoming a shining star in the virtual anchor field. But with the invasion of platform capital, the “middlemen” behind virtual anchors is deeply regulated by the logic of capital, which has triggered a series of labor alienation crises. Therefore, based on Marx’s theory of alienated labor, this article interprets the phenomenon of digital labor alienation of the “middle man”. At the same time, the article aims to alleviate the problem of labor alienation among the “middle class” by stimulating the democratic potential of digital technology, regulating the capital operation logic of digital platforms, restoring the subjectivity of digital labor, and curbing digital capital hegemony, in order to achieve the healthy development of digital labor, promote the free and comprehensive development of human beings, and create a new form of human digital civilization.展开更多
文摘受古代怀疑论者和中世纪唯名论思潮的影响,为了对抗其消极怀疑论和对理性的不信任,笛卡尔提出普遍怀疑方法,虽然该方法由怀疑人到怀疑上帝、由怀疑感觉经验知识到怀疑具体科学知识破坏了人类的知识大厦,但是笛卡尔建设性地找到一个“阿基米德点”——“我在怀疑”不可怀疑,从而确立基础主义的第一原则、高扬理性权威、弥补“直观”缺陷且对胡塞尔现象学创立大有裨益。不过,普遍怀疑方法中存在的诸如与自身真理观相矛盾和“我思”原则不具有普遍适用性的问题应引起足够重视。Influenced by ancient skeptics and medieval nominalism, and in order to counter their negative skepticism and distrust of reason, Descartes proposed the method of universal skepticism, although this method destroyed the edifice of human knowledge from doubting man to doubting God, from doubting sensory empirical knowledge to doubting concrete scientific knowledge. But Descartes constructively found an “Archimedes point”—“I am doubting” cannot be doubted, thus establishing the first principle of foundationalism, exalting the authority of reason, making up for the defects of “intuition” and contributing greatly to the establishment of Husserl’s phenomenology. However, the problems existing in the general doubt method, such as the contradiction with their own view of truth and the principle of “cogito” is not universally applicable, should be paid enough attention.
文摘作为法兰克福学派的代表人物之一,马尔库塞在《单向度的人》一书中披露了发达工业社会下资本主义对人和社会的新型控制:新极权社会放弃以往旧极权社会的野蛮手段,通过温和的非暴力方式,即单向度意识对人进行全方位的操控,技术理性代替政治理性,虚假的需求代替真实的需求,人失去否定性成为单向度的人,无产阶级丧失革命意识成为“福利国家”的追随者,社会失去批判性成为单向度的社会。马尔库塞的单向度批判理论在每个时期关注的重点都有所不同,但都有一个明确的逻辑归宿,即人的解放,大学生和大学教授等知识分子对无产阶级革命意识的唤醒起着启蒙作用,无产阶级仍然是革命的主体力量,革命的途径由“大拒绝”、非暴力反抗转向艺术和美学救赎。As one of the representative figures of the Frankfurt School, Marcuse revealed in his book One Dimensional Man, a new type of control of capitalism over people and society in developed industrial societies: the new totalitarian society abandons the barbaric means of the old totalitarian society and manipulates people in all aspects through gentle nonviolent means, that is, one dimensional consciousness. Technological rationality replaces political rationality, false needs replace real needs, people lose their negativity and become one dimensional, the proletariat loses their revolutionary consciousness and becomes followers of the “welfare state”, and society loses its critical nature and becomes a one-dimensional society. Marcuse’s one-dimensional critical theory has different focuses in each period, but it has a clear logical destination, which is the liberation of human beings. Intellectuals such as university students and professors play an enlightening role in awakening the revolutionary consciousness of the proletariat. The proletariat is still the main force of revolution, and the path of revolution has shifted from “great rejection” and nonviolent resistance to artistic and aesthetic redemption.
文摘在数字化转型及平台经济蓬勃发展的浪潮之中,数字劳动展现出了前所未有的活力,虚拟主播作为一股新兴力量,以其独特的魅力吸引越来越多的关注。与传统主播不同,虚拟主播的核心在于“中之人”(即真人)与“皮套”(即动作捕捉技术)的紧密结合,使其能够跨越次元壁,与观众进行更为深入的亲密互动,成为虚拟主播场域中的璀璨之星。但随着平台资本的入侵,虚拟主播背后的“中之人”深受资本逻辑的规训,进而引发了一连串的劳动异化危机。为此,文章基于马克思异化劳动理论对“中之人”的数字劳动异化现象进行解读。同时,文章旨在通过激发数字技术的民主潜能、规范数字平台的资本运作逻辑、复归数字劳工的主体性以及遏制数字资本霸权主义等手段,以期消解“中之人”劳动异化的问题,实现数字劳动的健康发展,促进人的自由全面发展,创造人类数字文明新形态。In the wave of digital transformation and the booming development of platform economy, digital labor has shown unprecedented vitality, and virtual anchors, as an emerging force, are attracting more and more attention with their unique charm. Unlike traditional anchors, the core of virtual anchors lies in the close integration of the “middle person” (i.e. real person) and the “leather cover” (i.e. motion capture technology), allowing them to cross the dimensional wall and engage in deeper intimate interactions with the audience, becoming a shining star in the virtual anchor field. But with the invasion of platform capital, the “middlemen” behind virtual anchors is deeply regulated by the logic of capital, which has triggered a series of labor alienation crises. Therefore, based on Marx’s theory of alienated labor, this article interprets the phenomenon of digital labor alienation of the “middle man”. At the same time, the article aims to alleviate the problem of labor alienation among the “middle class” by stimulating the democratic potential of digital technology, regulating the capital operation logic of digital platforms, restoring the subjectivity of digital labor, and curbing digital capital hegemony, in order to achieve the healthy development of digital labor, promote the free and comprehensive development of human beings, and create a new form of human digital civilization.
