工学的

橋下徹の「従軍慰安婦」発言*1からかなり日数が経ってしまった。その間に様々なことがあった。
さてその橋下発言を東浩紀*2が援護したということがあった*3。東の援護射撃は色々な人が論じている*4。或る人が東の発想を「工学的」と評していた。或る種の最適化(optimization)を目指そうとするのだが、それは決定的なところで〈人権〉とか〈尊厳〉といった原理と衝突してしまう、云々。たしかに、以前から、東の〈社会〉*5に対する態度に、自らはシステムの外側にいて最適化を目指して微調整をするという意味での工学的態度を感じてはいた*6。そして、こいつはアレンティアンにはなれないだろうなと思っていた。また或る意味で〈マルクス主義者〉なのかも知れない。アレントからすれば、マルクスの誤りのひとつは「政治」或いは「歴史」をworkの対象として取り違えてしまったことだからだ。『人間の条件』へのMargaret Canovanの序文から引用;


To understand political action as making something is in Arendt's view a dangerous mistake. Making―the activity she calls work--is something a craftman does by forcing raw material to conform to his model. The raw material has no say in the process, and neither do human beings cast as raw material for an attempt to create a new society or make history. Talk of “Man” making his own history is misleading, for (as Arendt continually reminds us) there is no such person: “men, not Man, live on the earth and inhabit the world.” To conceive of politics as making is to ignore human plurality in theory and coerce individuals in practice. Nonetheless, Arendt found thsat Marx had inherited this particular misconception of politics from the great tradition of Western political thought. Ever since Plato turned his back on the Athenian democracy and set out his scheme for an ideal city, political philosophers had been writing about politics in a way that systematically igonored the most salient political features of human beings―that they are plural, that each of them is capable of new perspectives and new actions, and that they will not fit a tidy, predictable model unless these political capacities are crushed. One of Arendt's main purposes in The Human Condition is therefore to challenge the entire tradition of political philosophy by recovering and bringing to light these neglected human capacities.
But this critique of political philosophy is not the only grand theme in the book that stems from her reflections on Marx. For although Marx spoke of making, using the terminology of craftmanship, Arendt claims that he actually understood history in terms of processes of production and consumption much closer to animal life―labor, in fact. His vision of human history as a predictable process is a story not of unique, mortal individuals but of the collective life-process of a species. While he was in Arendt's view quite wrong to suppose that this process could lead through revolution to “the realm of freedom,” she was struck by his picture of individuality submerged in the collective life of a human species, devoted to production and consumption and moving inexorably on its way. She found this a revealing representation of modern society, in which economic concerns have come to dominate both politics and human self-consciousness. (…) (pp.xi-xiii)
The Human Condition

The Human Condition

東浩紀の橋下擁護というのは(別の局面における)池田信夫の橋下擁護*7とパラレルなのではないか。

*1:See http://d.hatena.ne.jp/sumita-m/20130514/1368501019

*2:See also http://d.hatena.ne.jp/sumita-m/20060121/1137869912 http://d.hatena.ne.jp/sumita-m/20060124/1138069211 http://d.hatena.ne.jp/sumita-m/20080131/1201796826 http://d.hatena.ne.jp/sumita-m/20081031/1225480601 http://d.hatena.ne.jp/sumita-m/20081106/1225988138 http://d.hatena.ne.jp/sumita-m/20081120/1227201998 http://d.hatena.ne.jp/sumita-m/20081213/1229142951 http://d.hatena.ne.jp/sumita-m/20090107/1231344604 http://d.hatena.ne.jp/sumita-m/20090107/1231344604 http://d.hatena.ne.jp/sumita-m/20090130/1233251234 http://d.hatena.ne.jp/sumita-m/20090607/1244348445 http://d.hatena.ne.jp/sumita-m/20090608/1244479972 http://d.hatena.ne.jp/sumita-m/20090911/1252642373 http://d.hatena.ne.jp/sumita-m/20100315/1268585636 http://d.hatena.ne.jp/sumita-m/20100906/1283806461 http://d.hatena.ne.jp/sumita-m/20100912/1284330521 http://d.hatena.ne.jp/sumita-m/20101209/1291915158 http://d.hatena.ne.jp/sumita-m/20101213/1292243637 http://d.hatena.ne.jp/sumita-m/20110506/1304625968 http://d.hatena.ne.jp/sumita-m/20110626/1309058098 http://d.hatena.ne.jp/sumita-m/20110831/1314807916 http://d.hatena.ne.jp/sumita-m/20120504/1336102452 http://d.hatena.ne.jp/sumita-m/20120508/1336486987 http://d.hatena.ne.jp/sumita-m/20120529/1338312298

*3:See http://matome.naver.jp/odai/2136846242720908101

*4:See eg. http://d.hatena.ne.jp/kamiyakenkyujo/20130514/1368458303 http://d.hatena.ne.jp/s3731127306/20130513/1368401483 http://d.hatena.ne.jp/Apeman/20130514/p1 http://d.hatena.ne.jp/Dr-Seton/20130522/1369232132

*5:これは社会学的な意味における社会。

*6:ドライヴァーを回して螺旋を締めたり緩めたりする、ラヂオのダイアルを左右に行ったり来たりさせながら周波数を合わせるとか、そんなイメージ。

*7:See http://d.hatena.ne.jp/sumita-m/20130423/1366683831