We have nothing that is ours except time, which even those without a roof can enjoy.
——Baltasar Gracian, Oráculo Manual y Arte de Prudencia
除了时间, 没有什么东西是我们的, 即便无家可归, 我们也能体验它。
——保塔萨·哥律森, 《世间智慧的艺术》
149. Pseudo-cyclical time is actually no more than the consumable disguise of the commodity-time of production. It contains the essential properties of commodity-time, namely exchangeable homogeneous units and the suppression of the qualitative dimension. But being the by-product of this time which aims to retard concrete daily life and to keep it retarded, it must be charged with pseudo-valuations and appear in a sequence of falsely individualized moments.
虚假循环时间实际上不过是生产体系的商品时间的消费性伪装。它包含着商品时间的基本特性, 即可交换的同类单位和质性向度的抑制。作为商品时间的副产品, 它的功能是促进和保持日常生活的滞后性, 它充满着虚假评价并显露自己为一系列伪个性化的瞬间。
150. Pseudo-cyclical time is the time of consumption of modern economic survival, of increased survival, where daily life continues to be deprived of decision and remains bound, no longer to the natural order, but to the pseudo-nature developed in alienated labor; and thus this time naturally reestablishes the ancient cyclical rhythm which regulated the survival of preindustrial societies. Pseudo-cyclical time leans on the natural remains of cyclical time and also uses it to compose new homologous combinations: day and night, work and weekly rest, the recurrence of vacations.
虚假循环时间与现代经济生存的消费相联——与正在增强着的现代经济生存的消费相联, 在那里日常生活经历失去了选择, 并不再服从于自然秩序, 而是屈从于由异化劳动创造的虚假自然秩序。所以, 这一时间是如此自然以致与循环时间的天然残余相结合, 重复了前工业社会控制人类生存的古老循环节奏, 然而, 现在产生的只是原循环时间的一种变体: 白天和夜晚, 工作和周末, 周期性的休假等。
151. Pseudo-cyclical time is a time transformed by industry. The time which has its basis in the production of commodities is itself a consumable commodity which includes everything that previously (during the phase of dissolution of the old unitary society) was differentiated into private life, economic life, political life. All the consumable time of modern society comes to be treated as a raw material for varied new products which impose themselves on the market as uses of socially organized time. “A product which already exists in a form which makes it suitable for consumption can nevertheless in its turn become a raw material for another product” (Capital).
虚假循环时间是一被工业改造过的时间。这一时间以商品生产为基础, 并是它自己的一件可消费的商品, 这件商品重新组合了一切事物, 即: 那种在古老整体社会的解体时被区分为私人生活、经济生活和政治生活的一切事物。像时间的全社会调控使用一样, 为了把各色各样的新产品投放市场, 全部现代社会的消费时间逐渐被作为一种原料来处理, “以适合于消费形式已经存在的产品仍然在其运转中变成另一种产品的原料”(《资本论》)。
153. Consumable pseudo-cyclical time is spectacular time, both as the time of consumption of images in the narrow sense, and as the image of consumption of time in the broad sense. The time of image-consumption, the medium of all commodities, is inseparably the field where the instruments of the spectacle exert themselves fully, and also their goal, the location and main form of all specific consumption: it is known that the time-saving constantly sought by modern society, whether in the speed of vehicles or in the use of dried soups, is concretely translated for the population of the United States in the fact that the mere contemplation of television occupies it for an average of three to six hours a day. The social image of the consumption of time, in turn, is exclusively dominated by moments of leisure and vacation, moments presented at a distance and desirable by definition, like every spectacular commodity. Here this commodity is explicitly presented as the moment of real life, and the point is to wait for its cyclical return. But even in those very moments reserved for living, it is still the spectacle that is to be seen and reproduced, becoming ever more intense. What was represented as genuine life reveals itself simply as more genuinely spectacular life.
可消费的虚假循环时间就是景观时间, 不论从狭义上作为影像消费的时间还是从广义上作为时间消费的影像。影像消费的时间(所有商品的媒介)不仅是景观机制充分实现自己的特定领域, 而且也是景观机制展现、聚焦普遍目标的场所, 是全部特殊消费的缩影。众所周知现代社会着迷于时间节约, 无论是借助于交通工具的速度提高, 还是借助于速食汤料的运用, 这已经有了积极的结果, 即美国人看电视的时间平均每天达三至六个小时。至于消费时间的社会影像, 排他性地被假期和休闲时间所统治——这是被扮演和描绘的瞬间,像全部景观商品一样, 在一定距离内被扮演和描绘, 并被可人心意地予以定义。这些商品化的瞬间是作为真实生活的瞬间被呈现的, 而这一真实生活的瞬间循环返回正是我们的期待。但真实发生的事情是景观正在更高的强度上展示自身、复制自身, 那些作为真实生活展示的东西, 结果证明不过是一种更加真实的景观的生活。
154. The epoch which displays its time to itself as essentially the sudden return of multiple festivities is also an epoch without festivals. What was, in cyclical time, the moment of a community’s participation in the luxurious expenditure of life is impossible for the society without community or luxury. When its vulgarized pseudo-festivals, parodies of the dialogue and the gift, incite a surplus of economic expenditure, they lead only to deception always compensated by the promise of a new deception. In the spectacle, the lower the use value of modern survival-time, the more highly it is exalted. The reality of time has been replaced by the advertisement of time.
尽管我们的时代将自己展现为一个一系列多重节日的时代, 但其实, 我们的时代是没有真正节目的时代。在循环时间中的那些时刻, 那些共同体的成员聚集一起享受生活的奢侈消费的时刻、对没有共同体也没有奢侈的社会是不可能存在的。这一时代庸俗化的伪节日是对真实对话和天赋的滑稽模仿; 它也许煽动起了一种过度经济消费的浪潮, 但它们导致的不过是一种幻灭, 一种只能被即将到来的一些新的诺言的幻灭所补偿的幻灭。在景观中, 现代生存时间的使用价值越低, 它的地位就越高, 时间现实被替代为时间广告。
155. While the consumption of cyclical time in ancient societies was consistent with the real labor of those societies, the pseudo-cyclical consumption of the developed economy is in contradiction with the abstract irreversible time of its production. While cyclical time was the time of immobile illusion, really lived, spectacular time is the time of self-changing reality, lived in illusion.
虽然在古代社会, 循环时间的消费和这些社会的真正劳动相一致, 但发达经济的虚假循环消费与其生产的抽象的不可逆时间是矛盾的。虽然循环时间是真实经历的不变幻想的时间, 但景观时间是在幻想中经历的经常变化的现实的时间。
156. What is constantly new in the process of production of things is not found in consumption, which remains the expanded repetition of the same. In spectacular time, since dead labor continues to dominate living labor, the past dominates the present.
在物的生产过程中那种持续创新的东西在消费中没有被发现, 消费展现的只是同样事务的扩展性重复。因为在景观时间中, 死劳动持续控制着活劳动, 过去持续支配着现在。
157. Another side of the deficiency of general historical life is that individual life as yet has no history. The pseudo-events which rush by in spectacular dramatizations have not been lived by those informed of them; moreover they are lost in the inflation of their hurried replacement at every throb of the spectacular machinery. Furthermore, what is really lived has no relation to the official irreversible time of society and is in direct opposition to the pseudo-cyclical rhythm of the consumable by-product of this time. This individual experience of separate daily life remains without language, without concept, without critical access to its own past which has been recorded nowhere. It is not communicated. It is not understood and is forgotten to the profit of the false spectacular memory of the unmemorable.
一般历史生活的缺乏也意味着个体生活至今还没有历史。为引人注目, 在景观编剧中竞争着的伪事件并不靠熟悉他们的人为生: 由于在景观机器的每一次跳动中他们日益疯狂的更换, 无论如何他们总是很快被遗忘。同时, 真实生活着的东西与社会的正式不可逆时间形式没有关系, 与这一时间可消费的副产品的虚假循环节奏相冲突。这一与日常生活分离的个体经历, 保持着一种被剥夺了语言、概念、剥夺了通向他自己没有任何记录的过去的批判通道的状态。他没有沟通和交往, 总是被误解和忘记, 它被不值得注意的景观的伪记忆所窒息。
158. The spectacle, as the present social organization of the paralysis of history and memory, of the abandonment of history built on the foundation of historical time, is the false consciousness of time.
景观, 作为瘫痪了历史和记忆, 废弃了建立在历史时间基础之上的全部历史的主导性社会组织, 实际上是时间的伪意识。
159. The preliminary condition required for propelling workers to the status of “free” producers and consumers of commodity time was the violent expropriation of their own time. The spectacular return of time became possible only after this first dispossession of the producer.
为了强迫工人进入商品时间的生产者和消费者的”自由”地位, 对他们的时间的激烈剥夺就是先决条件。只有在对生产者的最初剥夺之后, 时间的新景观形式的强迫接受才变为可能。
160. The irreducibly biological element which remains in labor, both in the dependence on the natural cycle of waking and sleep and in the existence of irreversible time in the expenditure of an individual life, is a mere accessory from the point of view of modern production; consequently, these elements are ignored in the official proclamations of the movement of production and in the consumable trophies which are the accessible translation of this incessant victory. The spectator’s consciousness, immobilized in the falsified center of the movement of its world, no longer experiences its life as a passage toward self-realization and toward death. One who has renounced using his life can no longer admit his death. Life insurance advertisements suggest merely that he is guilty of dying without ensuring the regularity of the system after this economic loss; and the advertisement of the American way of death insists on his capacity to maintain in this encounter the greatest possible number of appearances of life. On all other fronts of the advertising onslaught, it is strictly forbidden to grow old. Even a “youth-capital,” contrived for each and all and put to the most mediocre uses, could never acquire the durable and cumulative reality of financial capital. This social absence of death is identical to the social absence of life.
劳动力的不可取消的生物学限制——不但在它对睡与醒的自然循环的依赖中是明显的, 而且在由每个个体生命不可逆时间证实了的人的生命的磨损中也是明显的——但在现代生产制度中它却被作为次要的考虑来处理(只是一种附件)。同样, 这些要素在这一生产制度的正式官方宣告中, 在体现其不断胜利进程的消费性奖品中都被忽视了。观众的意识固定在它的世界运动的伪造的中心, 不再经历作为一种旅程的从自我实现直到死亡的他自己的生活。一旦人放弃了自己正在进行的真实生活和生命, 他就不再能认识他的死亡。人寿保险只不过暗示了在经济亏损后, 没有保证系统一致性时的死亡的有罪; 美国式死亡的广告强调了坚持与最大可能数量的生命表象相遇的能力。在广告冲击的全部其他阵线, 变老是严格被禁止的。每个人都被激发起了节约他们的”青年资本”的欲望; 尽管需细心管理的这一资本, 没有一点这到经济资本的持久耐用和无限积累特性的希望。死亡的社会缺席和生命的社会缺席是一致的。
161. Time, as Hegel showed, is the necessary alienation, the environment where the subject realizes himself by losing himself, where he becomes other in order to become truly himself. Precisely the opposite is true in the dominant alienation, which is undergone by the producer of an alien present. In this spatial alienation, the society that radically separates the subject from the activity it takes from him, separates him first of all from his own time. It is this surmountable social alienation that has prohibited and petrified the possibilities and risks of the living alienation of time.
正如黑格尔指出, 时间必然异化, 作为中介, 主体通过失去自我又实现了自我, 为了变成真正的自我首先要变成他者。在总体的对照中, 异化的流行形式被强加于一种疏远现在的生产者身上。这是一种空间的异化, 藉此, 社会以激进的方式将主体与从主体掠取的活动相分离, 实际上也将主体与他自己的时间相分离。这一原则上可以战胜的社会异化, 防止并瘫痪了在时间内部的生存异化的可能性和风险。
162. Under the visible fashions which disappear and reappear on the trivial surface of contemplated pseudo-cyclical time, the grand style of the age is always located in what is oriented by the obvious and secret necessity of revolution.
与静观的虚假循环时间的琐碎外表生灭不定的短暂时尚相比, 我们时代的重大风格, 总是在那种由秘密而又明显的革命必要性所支配的东西中被发现。
163. The natural basis of time, the actual experience of the flow of time, becomes human and social by existing for man. The restricted condition of human practice, labor at various stages, is what has humanized and also dehumanized time as cyclical and as separate irreversible time of economic production. The revolutionary project of realizing a classless society, a generalized historical life, is the project of a withering away of the social measure of time, to the benefit of a playful model of irreversible time of individuals and groups, a model in which independent federated times are simultaneously present. It is the program of a total realization, within the context of time, of communism which suppresses “all that exists independently of individuals.”
时间的自然基础, 时间流动的真实经历, 通过为人的存在变成了人类的和社会的。被劳动的不同阶段所强加的人类实践的局限性, 以循环时间和经济生产的分离的不可逆时间的形式, 使时间人类化, 也使时间非人类化。一种无阶级社会的革命计划, 一种包括一切历史生活的革命计划, 也是时间的社会测量尺度消亡的计划。这一时间社会测量尺度的消亡有利于一种独立时间的联合——这是一个有趣的个体和集体的不可逆时间的联合——这一独立联合的时间将同时出场。这将是真正的共产主义在时间中的实现, 这一共产主义”废除一切独立的个体存在”。
164. The world already possesses the dream of a time whose consciousness it must now possess in order to actually live it.
世界已经在梦想这样一种时间, 为了真实地经历它, 世界只需要充分地意识到它。
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