他山之石丨保罗·拉法格Paul Lafargue：懒惰权The Right To Be Lazy（第一部分）

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序 言

Preface

1849年，梯也尔先生在初等教育委员会中说：“我想使僧侣拥有无上的权力，因为我指望他们去传播这样一种健康的哲学：人活在世上就是为了受苦，而不是去传播那种相反地劝告人们尽情享受的哲学”。梯也尔先生的这些话概括了资产阶级的道德，他是这个阶级的冷酷的利己主义和低下智能的代表。

M. Thiers, at a private session of the commission on primary education of 1849, said: “I wish to make the influence of the clergy all powerful because I count upon it to propagate that good philosophy which teaches man that he is here below to suffer, and not that other philosophy which on the contrary bids man to enjoy.” M. Thiers was stating the ethics of the capitalist class, whose fierce egoism and narrow intelligence he incarnated.

当资产阶级在反对得到僧侣支持的贵族的时候，它举起了自由研究和无神论的旗帜。但是，一旦取得胜利，它就改变自己的腔调和态度；今天，它力图利用宗教来维持自己的经济和政治统治。十五至十六世纪，它兴高采烈地重新抬出多神教的传统并颂扬曾遭到基督教斥责的肉欲及肉欲的享乐；而现在，它沉溺于纸醉金迷的生活，它摒弃了自己的思想家拉伯雷和狄德罗的教导，而向无产阶级鼓吹节欲。资本主义的道德——基督教道德的拙劣可笑的模仿——用咒骂来攻击工人的肉欲；它所追求的理想就是把生产者的需要削减到最低限度，窒息他们的一切欢乐和一切激情并且使他们沦为片刻不停地运转的机器。

The Bourgeoisie, when it was struggling against the nobility sustained by the clergy, hoisted the flag of free thought and atheism; but once triumphant, it changed its tone and manner and today it uses religion to support its economic and political supremacy. In the fifteenth and sixteenth centuries, it had joyfully taken up the pagan tradition and glorified the flesh and its passions, reproved by Christianity; in our days, gorged with goods and with pleasures, it denies the teachings of its thinkers like Rabelais and Diderot, and preaches abstinence to the wageworkers. Capitalist ethics, a pitiful parody on Christian ethics, strikes with its anathema the flesh of the laborer; its ideal is to reduce the producer to the smallest number of needs, to suppress his joys and his passions and to condemn him to play the part of a machine turning out work without respite and without thanks.

革命社会主义者必须开始资产阶级的哲学家和抨击文作家所进行过的那种斗争。他们必须向资本主义的社会理论和道德发起冲击；他们必须把统治阶级散布的偏见从负有行动责任的阶级的头脑里铲除掉；他们必须向一切道德的伪君子当面宣布，地球将不再是工人的苦难深渊；并宣布，在我们行将创造的——“假如可能，将用和平的方法，假如不可能，则用暴力的方法”——未来的共产主义社会里，人的激情将获得完全自由的发展，因为“就其本质而言，所有的激情都是好的，只是我们不应当滥用它们”［笛卡尔《精神的激情》。——拉法格注］，而要避免激情的滥用，只有依靠它们之间的互相平衡，只有依靠人体的和谐发展，因为正如贝多博士所说，“只有当人的机体高度发达的时候，他们的精力和道德力量才能达到尽善尽美的地步”［贝多博士《人类学会志》；查·达尔文人类的起源》——拉法格注］。伟大的博物学家达尔文也持有类似的见解。

The revolutionary socialists must take up again the battle fought by the philosophers and pamphleteers of the bourgeoisie; they must march up to the assault of the ethics and the social theories of capitalism; they must demolish in the heads of the class which they call to action the prejudices sown in them by the ruling class; they must proclaim in the faces of the hypocrites of all ethical systems that the earth shall cease to be the vale of tears for the laborer; that in the communist society of the future, which we shall establish “peaceably if we may, forcibly if we must,” the impulses of men will be given a free rein, for “all these impulses are by nature good, we have nothing to avoid but their misuse and their excesses,” and they will not be avoided except by their mutual counter-balancing, by the harmonious development of the human organism, for as Dr. Beddoe says, “It is only when a race reaches its maximum of physical development, that it arrives at its highest point of energy and moral vigor.” Such was also the opinion of the great naturalist Charles Darwin.

《驳斥“劳动权”》曾刊登在1880年第二次出版的《平等报》周刊上，现增加一些注释后，重新予以出版。

This refutation of the “Right to Work” which I am republishing with some additional notes appeared in the weekly Egalité, 1880, second series.

保尔•拉法格

P.L.

1883年于圣·珀拉惹监狱

Sainte-Pélagie Prison, 1883.

王鹏 译 自《拉法格选集》1970年巴黎法文版。