The commodity can only be understood in its undistorted essence when it becomes the universal category of society as a whole. Only in this context does the reification produced by commodity relations assume decisive importance both for the objective evolution of society and for the stance adopted by men towards it. Only then does the commodity become crucial for the subjugation of men’s consciousness to the forms in which this reification finds expression…. As labor is progressively rationalized and mechanized man’s lack of will is reinforced by the way in which his activity becomes less and less active and more and more contemplative.
——Lukacs, History and Class Consciousness
商品只能在成为整个社会的普遍性范畴时才能以其不被歪曲的本质被理解。只有在这一联系中, 由商品关系所产生的物化对于社会的客观发展和个人对其采取的态度才具有决定性的影响。只有在这时, 人的意识的屈从对物化所认为的表现方式才变得具有了决定意义……正像劳动已日益理性化和机械化, 这一屈从正被这一事实所强化: 人们的活动变得越来越少主动性和越来越多玄想。
——卢卡奇, 《历史与阶级意识》
35. In the essential movement of the spectacle, which consists of taking up all that existed in human activity in a fluid state so as to possess it in a congealed state as things which have become the exclusive value by their formulation in negative of lived value, we recognize our old enemy, the commodity, who knows so well how to seem at first glance something trivial and obvious, while on the contrary it is so complex and so full of metaphysical subtleties.
景观的自我运动是: 它妄称自己是人类活动中以流动状态存在的一切方面, 以便以一种将活生生的价值颠倒为存粹的抽象价值的凝结状态的东西来加以占有, 在这些迹象中, 我们认出了宿敌——商品, 乍看起来它是如此微不足道和显而易见, 而实则相反, 它是如此复杂并充满了形而上学的精妙。
36. This is the principle of commodity fetishism, the domination of society by “intangible as well as tangible things,” which reaches its absolute fulfillment in the spectacle, where the tangible world is replaced by a selection of images which exist above it, and which simultaneously impose themselves as the tangible par excellence.
商品拜物教的基本原则——社会以”可见而不可见之物”的统治, 在景观中得到绝对的贯彻, 在景观中真实的世界被由于这一世界的影像的精选品所取代, 然而, 同时影像又成功地使自己被认为是卓越超群地现实之缩影。
37. The world at once present and absent which the spectacle makes visible is the world of the commodity dominating all that is lived. The world of the commodity is thus shown for what it is, because its movement is identical to the estrangement of men among themselves and in relation to their global product.
景观使之可见的立即在场和不在场的世界, 就是商品统治一切有生命之物的世界。这样, 商品的世界就是展现它之所是的世界, 因为它的逻辑与人们彼此之间疏远(éloignement)和人们与自己所生产的产品的疏远是同一的。
38. The loss of quality so evident at all levels of spectacular language, from the objects it praises to the behavior it regulates, merely translates the fundamental traits of the real production which brushes reality aside: the commodity-form is through and through equal to itself, the category of the quantitative. The quantitative is what the commodity-form develops, and it can develop only within the quantitative.
在景观语言的每一个层面上, 从景观所称颂的对象到它所控制的行为, 品质如此明显的消失, 这产生于它逃避现实的生产制度的基本特性。商品形式讲一切事物都简化数量的等同性。数量正是商品形式所发展的, 并且它只能在数量上发展。
39. This development which excludes the qualitative is itself, as development, subject to qualitative change: the spectacle indicates that it has crossed the threshold of its own abundance; this is as yet true only locally at some points, but is already true on the universal scale which is the original context of the commodity, a context which its practical movement, encompassing the Earth as a world market, has verified.
尽管这一发展排除了质, 但这一发展自身还是屈从于质的变化。景观反映了这样一个事实, 即它已跨入了它自己的丰裕性的门内。尽管质的变化至今只是部分地在很少几个地方发生过, 但它在世界范围内已经暗示了这是商品的原初准则——通过将整个世界变成单一的世界市场, 商品已经实践了这一准则。
40. The development of productive forces has been the real unconscious history which built and modified the conditions of existence of human groups as conditions of survival, and extended those conditions: the economic basis of all their undertakings. In a primitive economy, the commodity sector represented a surplus of survival. The production of commodities, which implies the exchange of varied products among independent producers, could for a long time remain craft production, contained within a marginal economic function where its quantitative truth was still masked. However, where commodity production met the social conditions of large scale commerce and of the accumulation of capitals, it seized total domination over the economy. The entire economy then became what the commodity had shown itself to be in the course of this conquest: a process of quantitative development. This incessant expansion of economic power in the form of the commodity, which transformed human labor into commodity-labor, into wage-labor, cumulatively led to an abundance in which the primary question of survival is undoubtedly resolved, but in such a way that it is constantly rediscovered; it is continually posed again each time at a higher level. Economic growth frees societies from the natural pressure which required their direct struggle for survival, but at that point it is from their liberator that they are not liberated. The independence of the commodity is extended to the entire economy over which it rules. The economy transforms the world, but transforms it only into a world of economy. The pseudo-nature within which human labor is alienated demands that it be served ad infinitum, and this service, being judged and absolved only by itself, in fact acquires the totality of socially permissible efforts and projects as its servants. The abundance of commodities, namely, of commodity relations, can be nothing more than increased survival.
生产力的发展是事实上已经创造和改变了人类族群生存环境的真实的无意识的历史, 这一环境能够使人类生存, 并进一步扩展了它自身。生产力的发展是全部人类事业的经济基础。在自然经济内, 商品部门的出现代表着生产的过剩。商品生产, 意昧着各种不同的产品在独立的生产者之间进行交换, 在很长时间内它只是保持在小规模的手工艺方面，并如其所是被归属于边缘经济的角色, 在这种情况下它的量的事实仍然是过隐藏着的。但是, 当商品生产达到大规模商业和资本积累的社会条件时, 它就会夺取对经济的全部控制权。那时, 整个经济就变成商品向它自身所展示的那样, 即处于这样一种征服的进程之中: 数量发展的过程。以商品形式不断扩张的经济力量把人类劳动变为商品劳动, 变为雇佣劳动(salariat), 并最终导致一种充裕状态。在这种充裕状态中, 生存的主要问题无疑已经解决, 但是通过这一方式, 同样的问题又在更高的水平不断地被重新再生。经济增长已将社会从强迫他们为了生存同其进行直接斗争的自然压力中解放出来; 但至今他们并未从他们的解放者手中解放出来。商品的独立性扩展到由商品所统冶的整个经济领域中。经济改造世界, 但它仅仅把世界改造为一个经济的世界。在人类劳动中异化的伪自然, 需要这种异化劳动永远处于服役状态; 因为这一需要已被设i十并只对自己负责, 它要得到全社会的成就和事业的总体作为它的仆人。商品的丰富性一一也就是商品关系的丰富性, 不过等于提高了的生存状态(survie augmentee)。
41. The commodity’s domination was at first exerted over the economy in an occult manner; the economy itself, the material basis of social life, remained unperceived and not understood, like the familiar which is not necessarily known. In a society where the concrete commodity is rare or unusual, money, apparently dominant, presents itself as an emissary armed with full powers who speaks in the name of an unknown force. With the industrial revolution, the division of labor in manufactures, and mass production for the world market, the commodity appears in fact as a power which comes to occupy social life. It is then that political economy takes shape, as the dominant science and the science of domination.
只要作为社会生活物质基础的经济仍起作用, 既没引人注意也没被人理解(因为熟知非真知), 商品对经济的统治权就会以一种隐匿的方式发挥影响。在现货商品稀少的社会, 货币是显而易见的主人, 它担任起全权大使并代表一种未知的巨大力量。伴随工业革命时期制造业的分工和满足世界市场的大规模生产时代的到来, 商品作为一种拓殖进(occuper)的全部社会生活的力量, 最终变得成为完全可见的。正是在这一点上, 政治经济学将自己作为占主导地位的科学和统治的科学建立起来。
42. The spectacle is the moment when the commodity has attained the total occupation of social life. Not only is the relation to the commodity visible but it is all one sees: the world one sees is its world. Modern economic production extends its dictatorship extensively and intensively. In the least industrialized places, its reign is already attested by a few star commodities and by the imperialist domination imposed by regions which are ahead in the development of productivity. In the advanced regions, social space is invaded by a continuous superimposition of geological layers of commodities. At this point in the “second industrial revolution,” alienated consumption becomes for the masses a duty supplementary to alienated production. It is all the sold labor of a society which globally becomes the total commodity for which the cycle must be continued. For this to be done, the total commodity has to return as a fragment to the fragmented individual, absolutely separated from the productive forces operating as a whole. Thus it is here that the specialized science of domination must in turn specialize: it fragments itself into sociology, psychotechnics, cybernetics, semiology, etc., watching over the self-regulation of every level of the process.
景观就是商品完全成功的殖民化(l’occupation)社会生活的时刻。商品化不仅仅是可见的, 而且那就是所见到的全部: 所见到的世界就是商品的世界。现代经济生产广泛而强烈地扩大了它的专政。在很少工业化的地区, 商品的统治业已为少数明星产品的到场, 为工业化更加先进地区的所强加的帝国主义的统治所证实。在工业先进的地区, 社会空间为不断更新的商品地层的叠加所覆盖。伴着“第二次工业革命”的到来, 异化的消费作为大众的一种不可避免的义务, 只是一种附加的异化的生产。社会的全部出售劳动已变成了总商品, 这一总商品的持续周转一定会被不计代价的维持。为了实现这一切, 这一总商品不得不以片断的形式返回到碎片式的个体状态，而这种碎片式的个体已与生产力的总体运行完全断绝了关系。为此目的, 占统治地位的专门科学进一步分解并更加专业化, 像社会学、应用心理学、控制论、记号学等等, 而这一过程的每一个阶段的自我调节, 必须要受到监督。
43. Whereas in the primitive phase of capitalist accumulation, “political economy sees in the proletarian only the worker” who must receive the minimum indispensable for the conservation of his labor power, without ever seeing him “in his leisure and humanity,” these ideas of the ruling class are reversed as soon as the production of commodities reaches a level of abundance which requires a surplus of collaboration from the worker. This worker, suddenly redeemed from the total contempt which is clearly shown him by all the varieties of organization and supervision of production, finds himself every day, outside of production and in the guise of a consumer, seemingly treated as an adult, with zealous politeness. At this point the humanism of the commodity takes charge of the worker’s “leisure and humanity,” simply because now political economy can and must dominate these spheres as political economy. Thus the “perfected denial of man” has taken charge of the totality of human existence.
尽管在资本主义积累的原始阶段, 政治经济学仅仅把无产阶级视为必须获得最少的绝对必要的报酬, 以保持其劳动能力的工人, 而从未看到他休闲和人性的一面; 这些统治阶级的观念, 当商品生产达到丰富的水平, 需要从工人那里获得协作的剩余时才会转变。突然间，工人从各种生产组织和管理所清淅展示出来的、对他的完全的轻蔑中被挽救出来, 发现他每天游离于生产之外, 全然一副消费者的姿态, 表面上看, 也被作为一个成年人而以礼相待。在这一点上, 商品的人性掌管着工人的“休闲和人性”, 这只是因为现在政治经济学能够并必须作为政治经济学统治这些领域。因此, “对人性的完美的否定”便已接管了人类存在的总体。
44. The spectacle is a permanent opium war which aims to make people identify goods with commodities and satisfaction with survival that increases according to its own laws. But if consumable survival is something which must always increase, this is because it continues to contain privation. If there is nothing beyond increasing survival, if there is no point where it might stop growing, this is not because it is beyond privation, but because it is enriched privation.
景观是一场永久性的鸦片战争, 是一场根据自己的法则不断扩张的、精心设计的、强迫人们把货物等同于商品, 把满足等同于生存的鸦片战争。可消费的生存必须始终增加, 因为它继续内含贫穷(privation)。如果提高了的生存状态从未得到过解决, 如果根本就不存在提高了的生存状态终止其提高这样的地方, 这只是因为它自身已陷入贫穷的王国之中, 提高了的生存状态是一种镀金的贫穷, 但它不可能超越它。
45. Automation, the most advanced sector of modern industry as well as the model which perfectly sums up its practice, drives the commodity world toward the following contradiction: the technical equipment which objectively eliminates labor must at the same time preserve labor as a commodity and as the only source of the commodity. If the social labor (time) engaged by the society is not to diminish because of automation (or any other less extreme form of increasing the productivity of labor), then new jobs have to be created. Services, the tertiary sector, swell the ranks of the army of distribution and are a eulogy to the current commodities; the additional forces which are mobilized just happen to be suitable for the organization of redundant labor required by the artificial needs for such commodities.
自动控制, 不但是现代工业最先进的部分, 而且也是现代工业实践的典型, 它迫使商品体系不得不解决以下矛盾: 客观上取消劳动的科学技术的发展必须同时保留作为商品的劳动。阻止自动控制(或任何其他提高劳动生产率的不那么极端的方法)减少社会总体必需劳动时间的唯一方式是创造新的工作形式。因此, 常备失业大军将被招募进第三或“服务业”部门, 强化军队以对分配和美化最新的商品负责; 在这一点上, 上述做法是服务于真实需要的, 在这一意义上日益扩大的各种军备、政治、商业活动, 对于说服人们去购买日益增长的他们非必需的商品是必要的。
46. Exchange value could arise only as an agent of use value, but its victory by means of its own weapons created the conditions for its autonomous domination. Mobilizing all human use and establishing a monopoly over its satisfaction, exchange value has ended up by directing use. The process of exchange became identified with all possible use and reduced use to the mercy of exchange. Exchange value is the condottiere of use value who ends up waging the war for himself.
交换价值仅仅作为使用价值的代理人才能出场, 但依靠它自己的武器最终所取得的胜利为它的自治权力创造了条件。通过动员全部人类的使用价值并垄断它的实现, 交换价值最终成功的控制了使用价值。根据交换价值的有效性, 使用价值变得纯粹是被观看的, 并且现在它已完全被交换价值所摆布。作为使用价值雇佣兵出发的交换价值, 为了自己的缘由而终结了它发动的这一战争。
47. The tendency of use value to fall, this constant of capitalist economy, develops a new form of privation within increased survival: the new privation is not far removed from the old penury since it requires most men to participate as wage workers in the endless pursuit of its attainment, and since everyone knows he must submit or die. The reality of this blackmail accounts for the general acceptance of the illusion at the heart of the consumption of modern commodities: use in its most impoverished form (food and lodging) today exists only to the extent that it is imprisoned in the illusory wealth of increased survival. The real consumer becomes a consumer of illusions. The commodity is this factually real illusion, and the spectacle is its general manifestation.
那种一直刻画资本主义经济持点的使用价值的不断下降趋势, 在提高了的生存状态中与仍然持续着的旧的穷困相并列, 产生了一种新的穷困形式。因为绝大多数人仍然被迫作为工资劳动者参加到对这一体系目标的无休止的追逐之中, 并且每一个人都清楚他或者屈从这一体系或者默默死去。这个勒索的现实——这一事实, 即使以其最穷困的形式(如食物、住所), 使用价值也没有超出提高了的生存状态的丰富幻想之外——这说明了现代商品消费的幻想已被普接受。真正的消费者变成了幻想的消费者。商品是这一物质化的幻想, 景观是它普遍表达。
48. In the inverted reality of the spectacle, use value (which was implicitly contained in exchange value) must now be explicitly proclaimed precisely because its factual reality is eroded by the overdeveloped commodity economy and because counterfeit life requires a pseudo-justification.
从前使用价值被理解为交换价值的一个暗含的方面, 然而, 在目前被倒转的景观世界里, 使用价值必须被明确显示出来, 这不仅因为它的真实的现实被过度发展的商品经济所侵蚀, 而且还因为伪造的生活需要一个虚假的理由。
49. The spectacle is the other side of money: it is the general abstract equivalent of all commodities. Money dominated society as the representation of general equivalence, namely, of the exchangeability of different goods whose uses could not be compared. The spectacle is the developed modern complement of money where the totality of the commodity world appears as a whole, as a general equivalence for what the entire society can be and can do. The spectacle is the money which one only looks at, because in the spectacle the totality of use is already exchanged for the totality of abstract representation. The spectacle is not only the servant of pseudo-use, it is already in itself the pseudo-use of life.
景观是货币的另一面, 也是全部品的一般抽象等价物。货币作为一般等价物的代表, 作为其使用价值无法比较的不同商品的可交换性的代表, 统治着社会。当商品世界的总体表现为一个整体的时候, 景观作为整个社会所能成为和所能做的东西的一般等价物, 便成为货币的发展了的现代补充物。景观只是供人注视的货币, 因为在景观中, 使用价值总体已经被替换为抽象表征的总体。景观不仅仅是伪效用的仆人, 它本身就已经是生活的伪效用。
50. At the moment of economic abundance, the concentrated result of social labor becomes visible and subjugates all reality to appearance, which is now its product. Capital is no longer the invisible center which directs the mode of production: its accumulation spreads it all the way to the periphery in the form of tangible objects. The entire expanse of society is its portrait.
与经济丰裕的成就相伴的, 社会劳动的集中结果成为可见的, 并且使全部事实屈从表象, 这一表象实际上是劳动的产物。资本不再是统治生产过程的无形的中心; 因为它的积累以有形物体的形式一直蔓延到地球的尽头。整个社会的膨胀就是它的肖像。
51. The victory of the autonomous economy must at the same time be its defeat. The forces which it has unleashed eliminate the economic necessity which was the immutable basis of earlier societies. When economic necessity is replaced by the necessity for boundless economic development, the satisfaction of primary human needs is replaced by an uninterrupted fabrication of pseudo-needs which are reduced to the single pseudo-need of maintaining the reign of the autonomous economy. The autonomous economy permanently breaks away from fundamental need to the extent that it emerges from the social unconscious which unknowingly depended on it. “All that is conscious wears out. What is unconscious remains unalterable. But once freed, does it not fall to ruins in turn?” (Freud).
作为一种独立力量的经济的胜利, 同时也是它自己的毁灭, 因为它释放的能量消除了经济的必要性, 而这是先前社会的永恒不变的基础。当经济必要性被无限的经济发展的必要性所取代, 这只能意味着人类原初需要的满足(现在已很难遇到)就会被接连不断的伪需要的伪造物所取代, 所有这些伪需要最终都被归结为维持自治经济(l’economie autonome)统治的单一的伪需求。但是在它从不知不觉所依赖的社会无意识中显现出来的限度内, 自治经济失去了与真实需要的全部联系。”一切有意识的东西都会耗尽。而无意识的东西则经久不衰。但是无意识一旦被释放, 它不也要走向破落吗?”(弗洛伊德)
52. As soon as society discovers that it depends on the economy, the economy, in fact, depends on society. This subterranean force, which grew until it appeared sovereign, has lost its power. That which was the economic it must become the I. The subject can emerge only from society, namely from the struggle within society. The subject’s possible existence depends on the outcome of the class struggle which shows itself to be the product and the producer of the economic foundation of history.
一旦社会发现它依赖于经济, 实际上, 经济也依赖于社会。当经济的地下力量之成长达到显而易见的统治的程度, 它也就失去了其权力。那里有经济的身份, 那里就将有我(je)(经济的身份必须被我所取代)。这一主体只能从社会中产生, 换句话说, 只能产生于社会内部的斗争。它的存在取决于阶级斗争的结果, 而阶级斗争既是历史的经济基础的产物也是其生产者。
53. The consciousness of desire and the desire for consciousness are identically the project which, in its negative form, seeks the abolition of classes, the workers’ direct possession of every aspect of their activity. Its opposite is the society of the spectacle, where the commodity contemplates itself in a world it has created.
欲望的意识和意识的欲望, 是同样的事业, 这一事业以其否定的形式寻求废除阶级, 寻求工人直接占有他们活动的每个方面。这一事业的对立物就是景观社会, 在那里, 商品在它自己创造的世界里凝视着自己。
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