労働概念の歴史（3）

Abstract

ドイツの社会史家，ヴェルナー・コンツェによると，19 世紀中頃になると，労働の経済化の進展により，失業や貧困などの社会問題が拡大し，労働の概念にも社会の視点が現れ，広がっていった．リベラルの場合，楽観的な，進歩の考えを指向した世界像の中での労働と自由の結合が特徴的だった．しかし，19 世紀の中頃に，自由と労働の関係の中に，社会問題がますます取り入れられるようになっていった．それに対し，保守派は，始めからリベラルな国民経済学やその適用に反対し，労働の経済化や分業を拒否し，生活の中へのキリスト教の新たな浸透を求めていた．労働は再びキリスト教的に理解されるべきものだった．リベラルや保守と違い，社会主義の先駆者たちは，平等な社会を求めた．彼らは，財産を問題視し，労働と必要のみが，社会的平等という意味での，新しい社会の基礎にあるとした．マルクスにとっても，労働は人間の本質をなすが，ヘーゲル的な精神化されたものではなかった．それ故，いわゆる世界史全体は，人間の，労働を通じた人間の生産以外の何者でもない．マルクスは，将来的に共産主義において，資本主義的に外的に規定された労働における疎外の止揚の後に，人間は，開放された労働者として，自身を実現するとした．コンツェによると，マルクスから，近代の労働の世界を理解するという新たな努力が始まった．According to German historian Werner Conze, up until the middle of the 19th century, at the time of the economization of labor, social problems such as unemployment and poverty were so widespread that it was impossible to evaluate work purely from an economic perspective; therefore, a social perspective was required. Characteristic of liberals at that time was the optimistic view that work, liberated from its feudalistic bonds, could solve social ills and bring about widespread prosperity. However, around the middle of the century, in the face of growing social tensions, even liberal thinkers began to reject the view that the liberalization of work alone could constitute the ultimate solution, and they came to the conclusion that some kind of social protection for workers was necessary.Conservatives opposed liberal economic ideas such as the economization or division of labor from the outset. They believed that the revival of Christian ideas was necessary for the solution of social problems. Therefore, they held that work must be reorganized entirely on the basis of traditional Christian principles.Unlike the liberals and the conservatives, early socialists sought social equality, which they thought would lead to no worker being exploited. They rejected the notion of private property and believed that it was work and exigency alone that could lay the foundation for social equality.Much like Hegel, Marx thought that work was essential for human beings, by which, however, he did not mean the Hegelian spiritualized kind of work. For Marx, world history is the production of human beings through labor. According to him, in future communism, alienation in work, which is externally imposed by capitalism, would cease to take place, and human beings could realize themselves as liberated workers.Conze argues that the new endeavor to explore the modern world of work begins with Marx