科技進步讓我們更自由了嗎？——反思漢娜・鄂蘭的「閒暇」與「世界」觀

Abstract

政治學界主要關注鄂蘭的行動、公共領域…等政治面向的主題，然而近年來學界開始重視鄂蘭理論中關於科技/技術與科學的內容，而這被視為現代性問題，因此本文試圖將焦點放在鄂蘭理論中討論現代性問題以及如何面對。本文認為關鍵是鄂蘭理論中所提及的「閒暇」與「世界」，本文試圖將「世界」置於核心來描述鄂蘭的政治理論。 本文發現，「閒暇」與「世界」是鄂蘭政治理論的基礎。在鄂蘭的政治理論中，「閒暇」與「自由」有關，「自由」被鄂蘭視為是政治領域的現象，而「世界」則是政治行動的空間，因此，我們可以發現「閒暇」與「世界」都與政治有關也是構成政治行動的基礎。 此外，近代的發展產生「自動化」與「世界的疏離」，兩者都讓原本就非常稀少的政治行動變得更加難以發生，本文認為鄂蘭提出的「文化」可以面對現代性問題也就是能夠保全世界。因此，最終我們可以得到一個以「世界」為核心來理解鄂蘭政治理論的新視野，且也能夠以鄂蘭提出的「文化」來面對現代性問題。

Political academic circles mainly focus on politically oriented topics such as Hannah Arendt’s actions, public realm, etc. However, in recent years, academic circles have begun to pay attention to the content of technology and science in Hannah Arendt’s theory, which is regarded as a problem of modernity. This article attempts to focus on the problem of modernity in Elan's theory and how to face it. This article believes that the key is the 'leisure' and 'world' mentioned in Hannah Arendt’s theory. This article attempts to put 'world' at the core to describe Hannah Arendt’s political theory. This article finds that 'leisure' and 'world' are the foundations of Hannah Arendt’s political theory. In Hannah Arendt’s political theory, 'leisure' is related to 'freedom'. 'Freedom' is regarded by Hannah Arendt as a phenomenon in the political sphere, while 'world' is the space for political action. Therefore, we can find that both 'leisure' and 'world' are related to politics and constitute the basis of political action. In addition, the modern age development of 'automation' and ' world alienation ' has made political action, which was already very rare, even more difficult to take place. This article argues that the 'culture' proposed by Hannah Arendt can face the problem of modernity, that is, it can protect the world. Therefore, we can get a new perspective to understand the political theory of Hannah Arendt with the 'world' as the core, and we can also face the problem of modernity with the 'culture' proposed by Hannah Arendt.