And he who becomes master of a city used to being free and does not destroy her can expect to be destroyed by her, because always she has as pretext in rebellion the name of liberty and her old customs, which never through either length of time or benefits are forgotten, and in spite of anything that can be done or foreseen, unless citizens are disunited or dispersed, they do not forget that name and those institutions…
——Machiavelli, The Prince
无论谁变成了那种习惯于自由且没有被毁灭的城市的统治者, 尽管他曾希望毁灭这个城市, 他的反叛者总能以它以前自由和古老风俗的名义为自己找到一个反抗的借口, 这些自由和习俗从未因时间的流逝和利益的得失被遗忘。无论统治者怎样做或采取什么样的预防措施, 除非市民被拆开和驱散, 他们将永远不会忘记那些自由和习俗……
——马基雅维里, 《君主论》
165. Capitalist production has unified space, which is no longer bounded by external societies. This unification is at the same time an extensive and intensive process of banalization. The accumulation of commodities produced in mass for the abstract space of the market, which had to break down all regional and legal barriers and all the corporative restrictions of the Middle Ages that preserved the quality of craft production, also had to destroy the autonomy and quality of places. This power of homogenization is the heavy artillery which brought down all Chinese walls.
通过冲破一个社会与另一个社会之间的边界, 资本主义生产统一了空间。这一统一同时也是庸俗化的扩展和集中的过程。正像为了市场抽象空间大规模生产的商品积聚, 粉碎了地方性和法律的障碍, 冲破了保持着手工艺生产性质的所有中世纪社团的限制, 它也消灭了地方性自治和品质。这种匀质化的力量是击倒中国万里长城的重型大炮。
166. In order to become ever more identical to itself, to get as close as possible to motionless monotony, the free space of the commodity is henceforth constantly modified and reconstructed.
为了更加认同自己, 尽可能地接近静止单调, 商品的自由空间总是处于不断的变更和重建之中。
167. This society which eliminates geographical distance reproduces distance internally as spectacular separation.
虽然消除了地理学的距离, 但这个社会又以景观分离的形式生产出一种新的内在距离。
168. Tourism, human circulation considered as consumption, a by-product of the circulation of commodities, is fundamentally nothing more than the leisure of going to see what has become banal. The economic organization of visits to different places is already in itself the guarantee of their equivalence. The same modernization that removed time from the voyage also removed from it the reality of space.
旅游业——打包消费的人类流通, 商品流通的副产品——其实不过是去观看什么将变得陈腐庸俗的一种机会。到不同地方去旅游的经济组织已经本质上保证了他们的等值。删除了时间的现代化(这涉及旅游)同时从它自身中也删除了任何真实的空间。
169. The society that molds all of its surroundings has developed a special technique for shaping its very territory, the solid ground of this collection of tasks. Urbanism is capitalism’s seizure of the natural and human environment; developing logically into absolute domination, capitalism can and must now remake the totality of space into its own setting.
塑造自己整个环境的社会, 发展出了定形自己真实领土的特殊技术, 这一特殊技术已为这同一系列任务的继续奠定了坚实的物质基础。城市是自然和人类环境的资本主义占有方式; 按照其逻辑的发展, 它已达到总体的统治, 现在资本主义能够也必须将空间整体重制进它自己的特殊的环境。
170. The capitalist need which is satisfied by urbanism in the form of a visible freezing of life can be expressed in Hegelian terms as the absolute predominance of “the peaceful coexistence of space” over “the restless becoming in the passage of time.”
被都市生活中那种生活的明显僵化形式满足的资本主义的需要, 可以用黑格尔的术语表述为: 一种”空间内的和平共存”对”时间进展中永无休止的生成”的绝对优势。
171. If all the technical forces of capitalism must be understood as tools for the making of separations, in the case of urbanism we are dealing with the equipment at the basis of these technical forces, with the treatment of the ground that suits their deployment, with the very technique of separation.
虽然资本主义的全部技术力量都对各种各样的分离形式有贡献, 但是城市化对这一力量提供了物质基础, 并为他们的部署准备了场地。城市化是真正分离的技术。
172. Urbanism is the modern fulfillment of the uninterrupted task which safeguards class power: the preservation of the atomization of workers who had been dangerously brought together by urban conditions of production. The constant struggle that had to be waged against every possible form of their coming together discovers its favored field in urbanism. After the experiences of the French Revolution, the efforts of all established powers to increase the means of maintaining order in the streets finally culminates in the suppression of the street. “With the present means of long-distance mass communication, sprawling isolation has proved an even more effective method of keeping a population under control,” says Lewis Mumford in The City in History, describing “henceforth a one-way world.” But the general movement of isolation, which is the reality of urbanism, must also include a controlled reintegration of workers depending on the needs of production and consumption that can be planned. Integration into the system requires that isolated individuals be recaptured and isolated together: factories and halls of culture, tourist resorts and housing developments are expressly organized to serve this pseudo-community that follows the isolated individual right into the family cell. The widespread use of receivers of the spectacular message enables the individual to fill his isolation with the dominant images–images which derive their power precisely from this isolation.
都市化建通过原子化的工人解决正在流行的保卫阶级权力问题的现代方法, 这一原子化的工人借助于城市生产条件非常危险地被集合起来。不论以任何方式，必须反对工人集合可能做的不懈斗争, 在都市化中发现了它活动的最实在的战场。法国大革命以来, 为了增加在街道上维持秩序的手段和方法, 所有已制定权力的势力, 最终在街道的镇压中达到顶点。提出”文明……走上了一条单行道”的蒙福德·刘易斯在其《历史中的城市》中曾指出: “伴随远距离大众传播时代的到来, 人口的隔离成为一种最有效的控制方法。”但孤独的普遍趋势——都市生活的潜在本质, 它必须还包指建立在生产和消费被计划了的需要之上的工人的受控制的重建。这一深入系统内部的重建, 意味着把孤独的个人作为孤独的集合而汇集。工厂、文化中心, 观光胜地和住宅群开发等都是特定的被设计培育的这一类型的伪商品。同样的集体性孤独甚至在家庭细胞内部已经获胜, 在那里, 无所不在的景观讯息接收器, 用统治性的影像注满了孤独——这一影像正好又从这一孤独中获得了他们的全部力量。
173. For the first time a new architecture, which in all previous epochs had been reserved for the satisfaction of the ruling classes, is directly aimed at the poor. The formal poverty and the gigantic spread of this new living experience both come from its mass character, which is implicit in its purpose and in modern conditions of construction. Authoritarian decision, which abstractly organizes territory into territory of abstraction, is obviously at the heart of these modern conditions of construction. The same architecture appears in all industrializing countries that are backward in this respect, as a suitable terrain for the new type of social existence which is to be implanted there. The threshold crossed by the growth of society’s material power alongside the lag in the conscious domination of this power, are displayed as clearly by urbanism as by problems of thermonuclear armament or of birth control (where the possibility of manipulating heredity has already been reached).
先前全部时代的建筑发明都是服务于统治阶级的, 如今新建筑的设计第一次特意是为穷人的。美学上的贫困和这一居住环境新经验的巨大扩展来自于它的大众特性, 这一大众特性依次又产生于它的功能和现代建筑条件。这些现代建筑条件的本质是抽象地把环境转换为一种抽象环境的独裁主义的决策。工业化刚一开始, 同样的建筑就在这一国家到处涌现, 即使那些在工业化方面落后的国家, 也被视为移植这一新的社会存在类型的肥沃土壤。在社会物质力量的成长是和对这一力量有意识控制进展的持续缺乏之间的矛盾, 非常醒目地在都市化的发展、高热原子核反应武器问题和计划生育(在这里操纵遗传的可能性已经达到)中暴露出来。
174. The present is already the time of the self-destruction of the urban milieu. The explosion of cities which cover the countryside with “formless masses of urban residues” (Lewis Mumford) is directly regulated by the imperatives of consumption. The dictatorship of the automobile, pilot-product of the first phase of commodity abundance, has been stamped into the environment with the domination of the freeway, which dislocates old urban centers and requires an ever-larger dispersion. At the same time, stages of incomplete reorganization of the urban fabric polarize temporarily around “distribution factories,” enormous shopping centers built on the bare ground of parking lots; and these temples of frenzied consumption, after bringing about a partial rearrangement of congestion, themselves flee within the centrifugal movement which rejects them as soon as they in turn become overburdened secondary centers. But the technical organization of consumption is only the first element of the general dissolution which has led the city to the point of consuming itself.
我们已经生活于城市环境自我毁灭的时代。城市爆炸进入乡村, 以”城市残渣的无形大块”(蒙福德·刘易斯语)对乡村的不断覆盖, 由消费的规则所控制。汽车的专政——商品丰裕第一阶段的示范产品——已将其标记印刻进高速公路统治的风景中, 同时, 它也粉碎了古老的城市中心, 促进了郊区的扩张。在这一过程中部分再生城市结构的多种多样的形式围绕着”分类工厂”飞速结晶——巨大的购物中心建立在偏僻的地方并被停车场的大片田地所包围。但是这些狂热消费的殿堂屈从于同一的不可抵御的离心力, 随着城市的局部重建, 当他们依次变成负担过重的二级中心时, 这种离心运动又同样的废弃他们。但消费的技术体制只是这一普遍分解的最显著的方面: 即把城市引向自我消费的程度。
175. Economic history, which developed entirely around the opposition between town and country, has reached a level of success which simultaneously cancels out both terms. The current paralysis of total historical development for the sake of the mere continuation of the economy’s independent movement makes the moment when town and country begin to disappear, not the supersession of their cleavage, but their simultaneous collapse. The reciprocal erosion of town and country, product of the failure of the historical movement through which existing urban reality should have been surmounted, is visible in the eclectic melange of their decayed elements which cover the most industrially advanced zones.
以前全部围绕着城市和乡村的对立发展的经济的历史, 达到了同时作废二者的程度。作为超越了纯粹的经济独立运动的总体历史发展的当前瘫痪状态的结果, 城市和乡村的开始消失不再代表对他们二者分裂的超越, 而是意味着他们的同时瓦解。产生于历史运动失败的城市和乡村的相互侵蚀, 通过这些应该被超越的现存城市现实, 非常清楚地反映在覆盖世界最发达工业化地区的他们的腐朽因素的折衷混合物中。
176. Universal history was born in cities and reached maturity at the moment of the decisive victory of city over country. To Marx, one of the greatest revolutionary merits of the bourgeoisie was “the subjection of the country to the city” whose very air emancipates. But if the history of the city is the history of freedom, it is also the history of tyranny, of state administration that controls the countryside and the city itself. The city could as yet only struggle for historical freedom, but not possess it. The city is the locus of history because it is conscious of the past and also concentrates the social power that makes the historical undertaking possible. The present tendency to liquidate the city is thus merely another expression of the delay in the subordination of the economy to historical consciousness and in the unification of society reassuming the powers that were detached from it.
世界历史诞生于城市, 并在城市战胜乡村的决定性胜利时刻达到成熟。对马克思而言, 资产阶级革命的最大优点之一是”乡村对城市的从属”, 一种”真正空间的解放“。但是如果城市的历史是自由的历史, 那么它也是专制的历史——国家行政部门控制乡村和城市自身的历史。城市作为为自由而斗争的历史的战场, 至今还没有赢得过自由。城市是历史的所在地, 因为它是过去的意识和创造历史事业可能性的社会权力集中的地方。因此, 目前毁灭城市的迫切要求只不过是经济对历史意识从属延迟的另一种标志, 只不过是社会重新夺回异化了权力统一迟缓的另一种标志。
177. “The countryside shows the exact opposite: isolation and separation” (German Ideology). Urbanism destroys cities and reestablishes a pseudo-countryside which lacks the natural relations of the old countryside as well as the direct social relations which were directly challenged by the historical city. A new artificial peasantry is recreated by the conditions of housing and spectacular control in today’s “organized territory”: the geographic dispersal and narrowmindedness that always kept the peasantry from undertaking independent action and from affirming itself as a creative historical force again today become characteristics of the producers–the movement of a world which they themselves produce remaining as completely beyond their reach as the natural rhythm of tasks was for the agrarian society. But when this peasantry, which was the unshakable foundation of “Oriental despotism” and whose very fragmentation called for bureaucratic centralization reemerges as a product of the conditions of growth of modern state bureaucracy, its apathy must now be historically manufactured and maintained; natural ignorance has been replaced by the organized spectacle of error. The “new towns” of the technological pseudo-peasantry clearly inscribe on the landscape their rupture with the historical time on which they are built; their motto could be: “On this spot nothing will ever happen, and nothing ever has.” It is obviously because history, which must be liberated in the cities, has not yet been liberated, that the forces of historical absence begin to compose their own exclusive landscape.
“乡村代表了完全的对立: 孤独和分离”(《德意志意识形态》)。城市化毁灭了城市并重建了一种伪乡村, 一种既缺少传统乡村的自然关系, 也缺少历史城市的直接(直接竞争的)社会关系的伪乡付。今天”环境规划”的居住形式和景观控制创造出一种人工的新农民。总是使农民不能采取独立行动, 不能成为一种创造历史的力量的小农阶级的地理上的分散和眼光上的狭窄, 现在变成了现代生产者的特征, 他们自己创造的这一世界的运动, 像农业社会劳动的自然节奏一样是很难这到的。小农阶级是”东方专制”的坚实基础, 因为它与生俱来的分散性产生了通向官僚政治集权的自然趋势。由日益增长的现代国家官僚化所制造的新农民不同于古代的农民, 因为从历史的观点看, 他现在的冷漠一定是被人造的和被维持的; 他天生的愚昧已被有组织的弄虚作假的景观所替代。这一技术化伪农民的”新城镇”之风景是他们建立的历史时间抑制的突出表达。他们把自己清晰地铭刻进他们自己建立的风景中, 这一风景随着历史时间而碎裂; 他们的座右铭可能是: “在这一地点将不会有事情发生, 并且也不曾有什么发生。”历史缺席的力量开始设计他们自己唯一的风景, 因为历史的解放一定会发生在城市, 尽管至今还没有发生。
178. History, which threatens this twilight world, is also the force which could subject space to lived time. Proletarian revolution is the critique of human geography through which individuals and communities have to create places and events suitable for the appropriation, no longer just of their labor, but of their total history. In this game’s changing space, and in the freely chosen variations in the game’s rules, the autonomy of place can be rediscovered without the reintroduction of an exclusive attachment to the land, thus bringing back the reality of the voyage and of life understood as a voyage which contains its entire meaning within itself.
预示着这一黎明的世界的历史, 能够使空间服从于直接经验的时间。无产阶级革命是人类地理学的批判, 这是通过适合于他们整体历史的占有, 而不是他们的劳动的占有, 由个人和集体创造的事件和地点的人类地理学的批判。这一新也界不断变化运动的空间和对这一运动规则自由选择的变异, 将重建一种地方景色的多样性, 这是一种独立而非孤立的地方景色的多样性。这一多样性将复兴真实旅行的可能性——这一旅行在真实生活之内, 这种真实生活自身又被理解为在自身之内包含它的全部意义的一种旅行。
179. The greatest revolutionary idea concerning urbanism is not itself urbanistic, technological or esthetic. It is the decision to reconstruct the entire environment in accordance with the needs of the power of the Workers’ Councils, of the anti-statist dictatorship of the proletariat, of enforceable dialogue. And the power of the Councils which can be effective only if it transforms existing conditions in their entirety, cannot assign itself a smaller task if it wants to be recognized and to recognize itself in its world.
关于城市化问题的最革命的思想, 不是它自己的城市规划专家的、技术的和美学的。它是与工人委员会的权力的需要相一致, 与反对无产阶级国家专政的需要相一致, 与实行对话的需要相一致的重建全部环境的规划。只要他们全面改革了现存环境, 工人委员会的权力就是实在的; 如果他们希望被承认并在他们自己创造的世界中认识他们自, 他们就不能给自己提出微不足道的任务。
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