# data[].attributes.headline
為了克服自身生命限制而行動。以作品形式達至不朽

# data[].attributes.subject
為了克服自身生命限制而行動。以作品形式達至不朽

# data[].attributes.body
改造自然

也可以寫詩

“Poetry, whose material is language, is perhaps the most human and least worldly of arts, the one in which the end product remains closest to the thought that inspired it. The durability of a poem is produced through condensation, so that it is as thought language spoken in utmost density and concentration were poetic in itself. Here, remembrance, Mnemosyne, the mother of the muses, is directly transformed into memory, and the poet's means to achieve the transformation is rhythm, through which the poem becomes fixed in the recollection almost by itself." (169)

必須在isolation中完成

古希臘有agora (圓形廣場）讓匠人互相交流成品技術 （不是街市）

# data[].attributes.body
//The same instruments, which only lighten the burden and mechanise the labor of the animal laborans, are designed and invented by homo faber for the erection of a world of things, and their fitness and precision are dictated by such "objective" aims as he may wish to invent rather than by subjective needs and wants. (p.144)//

objective / subjective, in what sense?

可樂試答： objective aim= erection of a world of things

subjective =生命存續之需要

# data[].attributes.body
1. instrumentalization of the world

2. confidence in tools and in the productivity of the maker of artificial objects

3. trust in the all-comprehensive range of the means-end category

4. conviction that every issue can be solved and every human motivation reduced to principle of utility

5. man's sovereignty over land and nature: regards everything given as material and thinks of the whole of nature as of "an immense fabric from which we can cut out

6. believes intelligence = ingenuity (對於唔係步驟同生產果效思維方式的鄙視）

7. identification of fabrication with action.

# data[].attributes.body
1. 笛卡兒的世界觀（客觀科學世界）

2. 17世紀起英國至18世紀法國的效益主義。

3. "man is the measure of all things"成為普遍接受的原則。

# data[].attributes.body
－所有存在物皆有因

而因必然比果更完美

比喻：錶匠與錶

但當進化論發現猿猴進化出人....

# data[].attributes.headline
Homo Faber 不能分辨「有用」和「有意義」

# data[].attributes.subject
Homo Faber 不能分辨「有用」和「有意義」

# data[].attributes.body
"In order to"(utility) vs "meaningfulness"

trapped in an infinite chain of ends becoming means.

incapable of understanding meaning

# data[].attributes.headline
作者通過區分人的不同條件，透過追溯歷史不同時期的價值排序，從而追問為何過去價值會改變或消失

# data[].attributes.subject
作者通過區分人的不同條件，透過追溯歷史不同時期的價值排序，從而追問為何過去價值會改變或消失

# data[].attributes.headline
為了生命存續而行動。以一群動物的形式達至不朽

# data[].attributes.subject
為了生命存續而行動。以一群動物的形式達至不朽

# data[].attributes.body
subject to the necessity of its own life.(144)

is incapable of understanding instrumentality (155)

# data[].attributes.headline
「勞動創造世界」－馬克思

# data[].attributes.subject
「勞動創造世界」－馬克思

# data[].attributes.body
對於藝術和行動只有工具意義（政治文宣、國家機器）

# data[].attributes.body
class conflicts direct the society as a whole

X individual motives

V natural forces

aim= survival of the animal species man

# data[].attributes.headline
為了不朽而行動。以立功、立言、立德來達至不朽

# data[].attributes.subject
為了不朽而行動。以立功、立言、立德來達至不朽

# data[].attributes.body
remains in dependence upon his fellow men. (144)

# data[].attributes.body
life is the highest good

同勞動的關係

沒有勞動的勞動者

Bernard Stiegler : anti-entropic

# data[].attributes.body
不斷會有新的可能性出現，年輕人會有新的想法

可以在自己的社群做而不是加入現有組織

連繫到不可預測性

「還有希望嗎？」

# data[].attributes.headline
The last stage of labouring society (322)

# data[].attributes.subject
The last stage of labouring society (322)

# data[].attributes.body
1.the society of jobholders

2.demands of its members a sheer automatic functioning

3.individual life had actually been submerged in the over-all life process of the species

4. the only active decision till required of the individual were to let go, to abandon his individuality, the still individually sensed pain and trouble of living

5. acquiesce in a dazed, tranquillised, functional type of behaviour.

# data[].attributes.body
愚公移山

肉體上的死亡不要緊，因為人可以承傳精神

連繫到不朽性

# data[].attributes.body
由人造物搭建的空間

如一張檯

要平等

# data[].attributes.body
p.178 "Without the accompaniment of speech at any rate, action would not only lose its revelatory character, but... lose its subject"

to act in concert

言說令行動自我認同為行動者。

# data[].attributes.headline
The misunderstanding of “private property”( 67)

# data[].attributes.subject
The misunderstanding of “private property”( 67)

# data[].attributes.body
Property as well as wealth, are historically of greater relevance to the public realm than any other private matter or concern and have played at least formally, more or less the same role as the chief condition for admission to the public room and full flagged citizenship.

# data[].attributes.body
1. The discovery of America and the ensuing exploration of the whole earth

2. The Reformation- accumulation of social wealth

3. The invention of telescopes and developments of new science from viewpoint of Univers

# data[].attributes.body
因此不能像效益主義計數機般相加減

# data[].attributes.body
古典：

Stoicism

epicureanism

hedonism

cynicism

(motivated by mistrust of the world and withdrawal)

現代：

puritanism

sensualism

Bentham's hedonism

(motivated by mistrust of man as such - deficiency of human nature)

# data[].attributes.body
property, as distinguished from wealth and appropriation, indicates the privately owned share of a common world and therefore the most elementary political condition for man's worldliness. (p253)

modern age expropriate and alienates certain strata of population.

# data[].attributes.body
生產流程標準化令製作者失去了maker的身份（307)

# data[].attributes.body
原因1. 政治由追求不朽變成追求溫飽

原因2. 世界比人更易朽

"Aspiration toward immortality could now only be equated with vainglory; such fame as the world could bestow upon man was an illusion, since the world was even more perishable than man, and a striving for worldly immortality was meaningless, since life itself was immortal. (指清教徒信死後永生同末日快臨）

# data[].attributes.body
發明了經濟學的「最大快樂原則」。苦與樂的涵數意味著可整體地、同一性地統計人的「快樂」，要致力離苦得樂成為新的生產原則。（相對於古典時代Daimon精靈要在你死後才能總結人生是否幸福）

# data[].attributes.body
由17世紀起科學家建立的行規、實驗室、大學、機構、榮譽制度令佢地由最唔practical的人變成抵得住時代洪流，最能共同行動的群體。

但佢地的行動關注自然，而缺少行動的揭示能力與歷史意義。

（在全球條候危機與陰謀論的時代下有冇改變？）

# data[].attributes.body
並不為任何結果

只存在於思考進行的當下，當一寫下來的一刻就會消失

# data[].attributes.headline
關心 「意識－外在世界」 的物我關係 （Thing-world/ Worldliness)

# data[].attributes.subject
關心 「意識－外在世界」 的物我關係 （Thing-world/ Worldliness)

# data[].attributes.body
並且加入不朽、永恆等時間意識，例如由死亡大限而迫出意義（海德格），透過物的世界（藝術品、建築）去達到「慎終追遠」、「民胞物與」的時間意識

# data[].attributes.headline
透過白描的手法去展示，而不是推理

# data[].attributes.subject
透過白描的手法去展示，而不是推理

# data[].attributes.body
透過懸擱判斷，讓世界如其本身呈現

例如，鄂蘭並不探究存有（Being）的問題

# data[].attributes.body
“The stages of labour and consumption, may change their proportion even to the point where nearly all human labour power is spent in consuming, with the concomitants serious social problem of leisure, that is, essentially the problem of how to provide enough opportunity for daily exhaustion to keep the capacity for consumption intact.”

(132)“ The rhythm of machines would magnify and intensify the natural rhythm of life enormously, but it would not change, only make more deadly, life’s chief character with respect to the world, which is to wear down durability.”

(133)” The Hope that inspired Marx and the best man of various workers’ movements – the free time eventually will emancipate Man from necessity and make the animal laboran productive – rest on the illusion of a mechanistic philosophy which assumes that labour power, like any other energy, can never be lost, so that if it is not spent and exhausted in the Judy of Life it will automatically nourish other, higher, activities .”

# data[].attributes.body
「只有在同一的物體能被多數人而多樣的角度去看到，至少還繞着物體的人知道他們多元地在看相同物資處，世界的實在性才能真實與可靠地顯現出來。」

“Being seen and being heard by others derive their significance from the fact that everybody sees and hears from a different position this is the meaning of public life … Only where things can be seen by many in a variety of aspects without changing their identity so that those who are gathered around them know they see sadness in a diversity , can worldly reality truly and reliably appear.”

# data[].attributes.body
在公共所呈現的事物是實在的。

“Appearance- something that is being seen and heard by others as well as by ourselves— constitutes reality.)

# data[].attributes.body
(133) eventually no object of the the world is safe from consumption and annihilation through consumption…as long as the animal laboran remains in possession of it (public realm), there can be no true public realm, but only private activities displayed in the open.

For only the animal laborans, and neither the craftsman nor the man of action, has ever demanded to be “happy” or thought that mortal men could be happy.

But if the ideal were already in existence and we were truly nothing but members of a consumers society we would no longer live in the world at all but simply be driven by process in whose ever recurring psycho things appear and disappear, manifest themselves and vanish, never to last long enough to surround the life process in their mists

# data[].attributes.body
labour 的 product 只有在可存在到成為私有財產或被交換時，才有價值

# data[].attributes.body
fabrication 需要參考對象（model）- 不論是實體樣板還是理想中的樣貌，fabrication 有時甚至是單純的複製。這與 vita activa 中的行動是不同的

# data[].attributes.body
機械出現，把 labour 所牽涉的身體動作與節奏複製了，而工業革命免除了工具 (hand tools）的使用。這點已成為人的 condition 之一部份

# data[].attributes.body
機械被發明時參考了人勞動的節奏，但從此以後，人勞動的節奏就要為了適應機械而調整

(before): a rhythmic co-ordination of all individual movements...what dominates the labour process is the motion of the process itself and the rhythm it imposes upon the labourers....(after)in the use of machines which of all implement's movement are best suited to the performance of the animal laborans, it is no longer the body's movement that determines the implement's movement but the machine's movement which enforces the movements of the body. (146)

# data[].attributes.body
蒸汽機：模仿自然力量

電力：駕馭自然力量，將之從大自然區隔（去露營係冇電嘅）並導入人工世界

核能：彷彿從地球之上運用可將自然或人工世界消滅的力量

問題不是「人還是否科技的主人」，而是「科技是不是為人工世界服務」

# data[].attributes.body
注重的是 labour power，以及它的 reproduction 作用

# data[].attributes.body
For use

For storage

# data[].attributes.headline
文明中心主義：樹並非人造

# data[].attributes.subject
文明中心主義：樹並非人造

# data[].attributes.body
並非由人造的樹，或山洞，都不是人造物但可以是構成世界的。或許可以說人與之接觸才成為人類世界的部分，人賦予自然物以不朽的意義。那麼未融入「現代文明」的「原始部落」究竟是線性的人，還是循環的自然的一部分？上面講「發現」美洲大陸都有這個問題。如果這樣區分，似乎都存在兩種人，「自然」人和「文明」人。

# data[].attributes.body
書中說參與公共要做出承擔（生命）風險的準備，在勞動動物看來這是違背生存原則的。工作的快感，我猜勞動動物會認為這是非必要的。因為Arendt將勞動定義為滿足必要性的活動。勞動動物並非追求勞動，其實是追求不勞動或享受勞動結果。

# data[].attributes.body
社群行動中都有勞動存在，不是所有人都是行動者。我理解Arendt這裡講的不是身分，勞動者和行動者好像階級那樣區分，而是一個人同時有著諸多面向和可能性。

例如書中說到勞動動物無法理解instrumentality。然而在現實生活中，勞動者似乎非常理解和愛護工具。比如我爸就是在煤礦修理機械的工人，他們對選擇、使用、製造趁手的工具有甚為豐富的經驗。反而是不勞動的人難以理解那麼多工具。那Arendt講的可能是人在失去Homo faber那種面向時，會把工具作為消耗品的一部分，例如程序員會認為自己只是為公司打工，公司提供的電腦就可能不太在乎地隨意使用，不像自己買的電腦那樣珍惜。在ngo、社群活動中，都常見有將社工工具化、自我工具化的現象，這也可以說是剝奪人的其他面向的表現。

# data[].attributes.body
These two realms could exist only in the form of coexistence

# data[].attributes.headline
公共在現代世界如何失去，失去意味甚麼？

# data[].attributes.subject
公共在現代世界如何失去，失去意味甚麼？

# data[].attributes.body
對世界之愛是不加批判

科技發展的確有機會產生異化（EG電動車）

世界是這樣的，你還愛嗎？

討論不能會不會因為怕受傷？怕錯

理想的溝通常是由脆弱開始

行動的產物不是tangible 但會產生故事，在公共被看見

如果要有公共，則要願意曝露弱點（不朽的勇敢-走出私人走入公共的勇氣）

# data[].attributes.body
古典哲學家思考(contemplate)不朽- 古希臘因此對行動低眨

但即使尼采(vitality)和馬克思(Labour) 也不能挽救，因為重用了contemplation vs actioN對立

對Hannah Arendt 來說如織布拆布thinking 是active endless process, but also useless

Never when he is more active when he is thinking

contemplation is more like meditation

包括對thinking 的靜止

relation to Stoicism?

# data[].attributes.body
不可以用日常語言理解

private是一個供人類natural metabolism 的空間

for self-preservation

reproduction

related to Labour

no action

church

Love only exist in private

on revolution - 如果將愛帶入公共，既毀了愛也毀了行動

Love vs action

# data[].attributes.body
Private turned public

eg追星

Hannah AREDNT認為學校是social space, 不應是public space

將natality 世界PASS ON俾新生代

老師要愛這世界

# data[].attributes.body
不一定是廣場空間

equal human being relations

例如學校就不算公共

voices are plural and distinctive

uniqueness

# data[].attributes.body
愛世界as it is ： 避免對世界的厭惡

很可能失敗

仍選擇爭取公義

# data[].attributes.body
check out

what's next?

# data[].attributes.headline
大家正相信不同的故事，如何達至公共對話？

# data[].attributes.subject
大家正相信不同的故事，如何達至公共對話？

# data[].attributes.body
p.190 盧梭共同意志：好穩定沒有行動

Hannah Arendt 反對

相信不同的故事是否不同「公共」？

共同世界如何可能？

現時世界公共性正消失，正出現意見的「聖戰」

即使在意見一致群體內部也難以對話

Hannah Arendt接受人的外樣性，但如果不認同人的多樣性又如何？

EG首爾集會

思考我們正在做甚麼

公共在現代世界如何失去，失去意味甚麼？