愛好介紹 Commodity Description
[excerpted from “In the Name of Love”，Jacobin，January 2014]
“Do what you love” is the mantra for today’s worker. Why should we assert our class interests if, according to DWYL elites like Steve Jobs, there’s no such thing as work?
There’s little doubt that “do what you love” (DWYL) is now the unofficial work mantra for our time. The problem is that it leads not to salvation, but to the devaluation of actual work, including the very work it pretends to elevate — and more importantly, the dehumanization of the vast majority of laborers.
Aphorisms have numerous origins and reincarnations, but the generic and hackneyed nature of DWYL confounds precise attribution. Oxford Reference links the phrase and variants of it to Martina Navratilova and François Rabelais, among others. The internet frequently attributes it to Confucius, locating it in a misty, Orientalized past. Oprah Winfrey and other peddlers of positivity have included it in their repertoires for decades, but the most important recent evangelist of the DWYL creed is deceased Apple CEO Steve Jobs.
“You’ve got to find what you love. And that is as true for your work as it is for your lovers. Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what you believe is great work. And the only way to do great work is to love what you do."
In these four sentences, the words “you” and “your” appear eight times. This focus on the individual is hardly surprising coming from Jobs, who cultivated a very specific image of himself as a worker: inspired, casual, passionate — all states agreeable with ideal romantic love. Jobs telegraphed the conflation of his besotted worker-self with his company so effectively that his black turtleneck and blue jeans became metonyms for all of Apple and the labor that maintains it.
But by portraying Apple as a labor of his individual love, Jobs elided the labor of untold thousands in Apple’s factories, conveniently hidden from sight on the other side of the planet — the very labor that allowed Jobs to actualize his love.
The violence of this erasure needs to be exposed. While “do what you love” sounds harmless and precious, it is ultimately self-focused to the point of narcissism.
Think of the great variety of work that allowed Jobs to spend even one day as CEO: his food harvested from fields, then transported across great distances. His company’s goods assembled, packaged, shipped. Apple advertisements scripted, cast, filmed. Lawsuits processed. Office wastebaskets emptied and ink cartridges filled. Job creation goes both ways. Yet with the vast majority of workers effectively invisible to elites busy in their lovable occupations, how can it be surprising that the heavy strains faced by today’s workers (abysmal wages, massive child care costs, et cetera) barely register as political issues even among the liberal faction of the ruling class?
In ignoring most work and reclassifying the rest as love, DWYL may be the most elegant anti-worker ideology around. Why should workers assemble and assert their class interests if there’s no such thing as work?
If DWYL denigrates or makes dangerously invisible vast swaths of labor that allow many of us to live in comfort and to do what we love, it has also caused great damage to the professions it portends to celebrate, especially those jobs existing within institutional structures. Nowhere has the DWYL mantra been more devastating to its adherents than in academia. The average PhD student of the mid 2000s forwent the easy money of finance and law (now slightly less easy) to live on a meager stipend in order to pursue their passion for Norse mythology or the history of Afro-Cuban music.
In “Academic Labor, the Aesthetics of Management, and the Promise of Autonomous Work,” Sarah Brouillette writes of academic faculty, “. . . our faith that our work offers non-material rewards, and is more integral to our identity than a “regular” job would be, makes us ideal employees when the goal of management is to extract our labor’s maximum value at minimum cost."
Instead of crafting a nation of self-fulfilled, happy workers, our DWYL era has seen the rise of the adjunct professor and the unpaid intern — people persuaded to work for cheap or free, or even for a net loss of wealth. This has certainly been the case for all those interns working for college credit or those who actually purchase ultra-desirable fashion-house internships at auction. (Valentino and Balenciaga are among a handful of houses that auctioned off month-long internships. For charity, of course.) The latter is worker exploitation taken to its most extreme, and as an ongoing Pro Publica investigation reveals, the unpaid intern is an ever larger presence in the American workforce.
It should be no surprise that unpaid interns abound in fields that are highly socially desirable, including fashion, media, and the arts. These industries have long been accustomed to masses of employees willing to work for social currency instead of actual wages, all in the name of love. Excluded from these opportunities, of course, is the overwhelming majority of the population: those who need to work for wages. This exclusion not only calcifies economic and professional immobility, but insulates these industries from the full diversity of voices society has to offer.
像Madeleine Schwartz在《Dissent》一書中所說的，這些依赖實習者的行業——服裝、媒體和藝術——剛好也是“女性化”的，這也不算巧合。DWYL的另一個很破壞性的結果就是它那麼殘忍地榨取女性很低甚至完全無薪的勞動。女性占低薪或無償勞動者的大多數；作為護理人員、兼職教授與無薪實習者，她們的數量遠超男性。重點是勞動，不管是GED的勞動還是博士們的勞動。普遍的看法還是“我們不儘儘為工資而勞動”。女人的勞動受制於大眾以為“女人是天生的養育者”和“女人殷勤”的陳詞濫調； 她們畢竟有史以來都在做無薪的養育子女、贍養老人以及家務勞動。而且，談錢也被認為是不娴淑的。
And it’s no coincidence that the industries that rely heavily on interns — fashion, media, and the arts — just happen to be the feminized ones, as Madeleine Schwartz wrote in Dissent. Yet another damaging consequence of DWYL is how ruthlessly it works to extract female labor for little or no compensation. Women comprise the majority of the low-wage or unpaid workforce; as care workers, adjunct faculty, and unpaid interns, they outnumber men. What unites all of this work, whether performed by GEDs or PhDs, is the belief that wages shouldn’t be the primary motivation for doing it. Women are supposed to do work because they are natural nurturers and are eager to please; after all they’ve been doing uncompensated childcare, elder care, and housework since time immemorial. And talking money is unladylike anyway.
Do what you love and you’ll never work a day in your life! Before succumbing to the intoxicating warmth of that promise, it’s critical to ask, “Who, exactly, benefits from making work feel like non-work?” “Why should workers feel as if they aren’t working when they are?” Historian Mario Liverani reminds us that “ideology has the function of presenting exploitation in a favorable light to the exploited, as advantageous to the disadvantaged.”
In masking the very exploitative mechanisms of labor that it fuels, DWYL is, in fact, the most perfect ideological tool of capitalism. It shunts aside the labor of others and disguises our own labor to ourselves. It hides the fact that if we acknowledged all of our work as work, we could set appropriate limits for it, demanding fair compensation and humane schedules that allow for family and leisure time.
And if we did that, more of us could get around to doing what it is we really love.