梁寶山

關注藝術生態、城市空間、藝術勞動及文化政治等議題。著作包括:《活在平常》(2012)、《我愛Art Basel──論盡藝術與資本》(2018)等。近年愛上島嶼研究,近作有《南丫說:》(合著)及《模達今昔──南丫島模達村歷史及社會研究計劃》。

Bernard Stiegler, “Pharmacology of Capital and Economy” 筆記

#無時間改錯字 #我都係一知半解

有啲書真係要一大早起身睇先至明。因為想理解咩係economy of contribution,薄薄一本For a new critique of political economy都搞咗幾個月。其實只係為去搵art space除咗靠公共資助和金主,仲有咩出路。唔算睇得明,亦受時間所限(做唔到long-termer),只能好印像式地做個筆記。

·      雖然pharmacolog [有無簡明的參考讀物?], proletariat[廢人化-許晃譯得好https://paratext.hk/?p=2693 ], apparatus, individuation, libidinal economy, technical tendency, fictitious capitalism…..每個term都大有文章,但我真係覺得有八成都係講到複雜咗。反而最後contributive economy竟然只係點到即止,無講到具體點實踐

·      個人認為要先睇少少Leroi-Gourhan講technical tendency,才會明點解Steigler 會認成也technie、敗也technie。簡單黎講係technical tendency是技術的潛質,但會受到特定社會的限制(technical milieu)。如果技術跳過了社會,變成全由金融資本所操控,便會變成一發不可收拾。進一步的去地域化,更會進一步把個體孤立(資訊化取代識職化)。

·      過去個體被孤立造成的問題,會被福利主義社會吸納,責任也會由神來終極承擔(94-5)。但在新自由主義之下,這些問題則只能推到個人層面。這些個體心靈無法承受的衝激,既需要pharmacology來「療愈」,以便這些個體可以繼續投入消費。

·      Creative industries之所以是萬惡,是因為它正是libidinal economy的元兇,不斷開發人的欲望 (96)。經濟之所以可以無限增長,正是欲望取代了神成為無限。”’human milieu’ …is exogenous, formed out of psychic and collective individuals cultivating their singularities by cultivating consistence, that is, objects which do not exist, but which are infinite” [~creative industries之所以是自殺式的,是因為kill time]

·      Marketing 是對psychpower的操控和開發(psychic apparatus),把psychic個體化 co-individuation 而最主要的途徑就是media infrastructure 與令人上癮的美學化(narcotic)(101)

·      過去生產才經濟增長之所在;今日消費才是經濟增長的主因。因此Steigler應為要扭轉乾坤,便需要一種以貢獻為主軸的經濟,擺脫消費-生產循環。貢獻的經濟不再是剝削性和不在乎的的,而是出於關心和在乎(care economy)(108)

·      所以technical group可以是社會的敗類,也可以是社會的救星。(113)它可以做成社會與技術之間的disadjustment- grammatizing knowledge (114) ,可以令interior milieu消失,被全球化取代。要反枱的話,就要利用新的relational technologies 重建一種新的interior milieus,這個就是economy of contribution. (117) [所以relational aesthetic也是雙面的,它既可以是對個人表演欲(exhibitionist/ performative)的無限開發,但也可以是一種把人連繫起來的technology]它可以在幾個層面加以扭轉:1. Psychosomatic – social plane的pharmaka,產生出collective individuation, 形成 circuit of transindivduation 2. Technical & pharmacological level: social system把technology為己用; 3. Social level: social synchronization- 只有「同步」社會才能成型 (diachronizing會使人個體化) >>>這樣才可交織出multilayered transindividuation (117-119) 這種pharmaka,稱之為hypomnesic pharmakon,是對人性的提昇

·      因為在區分otium 與neotium (121),所以其實都幾Arendt。”These systems, which are concrete expression of the tendency to cultivate consistence, nevertheless presuppose the apparatus of production of subsistence with which they compose, and through which is formed a negotium [time of busines] which, as commerce, is also a calculation about what does exit and what will exist. What composes together, then, is the otium [time of leisure] of consistence, the neogtium of subsistances and that which constitutes existences worthy of this name-through which a asvoir-vivre is formed that one can call existence. ” (123)

·      Toxic economy (125)/ drive-base emptiness (126)

·      Functional integration (127)-即是有如鐵路之於大地,是techno-geographical milieu/ software industries也是一個techno-geographical milius>>要令到technical system服膺於social system才產生economic system,而不是本末倒置/ 其中一個關鍵是 developing such forms of knowledge and valuing them economically will cause a new economic system to emerge from the heat of social system, and respecting these social systems means constituting an economy of contribution, contra the economy of carelessness. (129)

Ø 咁就完咗,無講點做。

Ø 可以問既係:contemporary art 係咪careless? 係咪一種individuation? 所以collective係好重要/ care and curating

Ø 不過女人與家庭,都係唔撚洗講otium!個正府又黎停課14日

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