By Edward Granter
"Critical Social conception and the tip of labor" examines the improvement and sociological value of the concept paintings is being eradicated by utilizing complex creation expertise. Granter's engagement with the paintings of key American and ecu figures similar to Marx, Marcuse, Gorz, Habermas and Negri, focuses his arguments for the abolition of labour as a reaction to the present socio-historical adjustments affecting our paintings ethic and patron ideology. through combining background of rules with social concept, this booklet considers how the 'end of labor' thesis has built and has been seriously applied within the research of recent society. His paintings will attract students of sociology, heritage of rules, social and cultural thought in addition to these operating within the fields of severe administration and sociology of labor.
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Extra info for Critical Social Theory and the End of Work (Rethinking Classical Sociology)
It would seem that when Marx composed his famous passage in the German Ideology, it was Mondor that he had in mind. There is no doubt that freedom and autonomy were central concerns for Fourier. This has led some commentators to suggest that his was an anarchist utopia; ‘…his formula provided for perfect liberty and perfect self-expression for all humans: each and every social and economic arrangement assisted the free self-fulfilment of human personality, and could in no way hinder it’ (Riasanovsky 1969: 205).
Both Locke and Smith are seen as moving social thought away from a depiction of the modern individual as homo rationalis, to the image of homo faber or homo laborans (Kumar 1988: 232). It might be more accurate to see social thought as retaining the centrality of human rationality, but attaching this firmly to the rationality of work. Thus for St Simon, another social theorist for whom work was of central importance, a fully rational society was one in which everybody would work; ‘The production of useful things is the only reasonable and positive aim that political societies can set themselves’ (Applebaum 1992: 431).
How then, are we to evaluate Fourier’s contribution to theories of the end of work? Much of the familiar logic of production and consumption is there, the transformation of needs as much a part of Fourier’s vision as the transformation of work. We might note, however, that in the final analysis Fourier emphasises luxury, not mere utility, gastronomy, not ascetic restraint. The real transformation of needs involves the transforming of work itself into a need. Fourier’s utopia is one in which people are not freed from work, but find freedom in work.
Critical Social Theory and the End of Work (Rethinking Classical Sociology) by Edward Granter