2008年12月9日 星期二

Ivan Illich

Ivan Illich (pronounced [ɪˈvɑn ˈɪlɪtʃ][1]) (Vienna, 4 September 1926 – Bremen, 2 December 2002) was an Austrian philosopher and social critic. He authored a series of critiques of the institutions of contemporary western culture and their effects of the provenance and practice of education, medicine, work, energy use, and economic development.

List of works

Bibliography

  • Power in the Highest Degree : Professionals and the Rise of a New Mandarin Order by Charles Derber, William A. Schwartz, and Yale Magrass, Oxford University Press, 1990.
  • Silencing Ivan Illich : A Foucauldian Analysis of Intellectual Exclusion. Gabbard, D. A. New York: Austin & Winfield, 1993, ISBN 1880921170

思想

思想家としてのイリイチは、学校、交通、医療といった社会的サービスの根幹に、道具的な権力、専門家権力を見て、過剰な効率性を追い求めるがあまり人間の自立、自律を喪失させる現代文明を批判。それらから離れて地に足を下ろした生き方を模索した。

[編集] 脱学校化

詳細は脱学校論を参照

学校教育においては、真に学びを取り戻すために、学校という制度の撤廃を提言。パウロ・フレイレの革命的教育学と並んで、地下運動から国際機関まで世界中を席捲した。イリイチの論は「脱学校論」として広く知られるようになり、当時以降のフリースクール運動の中で、指導的な理論のひとつになった。

[編集] バナキュラー

バナキュラーは、 そもそも、「家庭で最初に身につける言葉」などを意味する語であるが、イリイチは、この言葉が有給の家庭教師を雇わずとも身につけられることに焦点を当 て、バナキュラーを「一般の市場で売買されないもの」と拡大規定した。しかし、近代産業社会のサービスによって、このバナキュラーは交換可能なものとな り、結果として、人びとの生活からバナキュラリズムが失われていくさまをイリイチは指摘している。

[編集] シャドウ・ワーク

詳細はシャドウ・ワークを参照

イリイチは、バナキュラーの実態と変容を探るべく、家庭の主婦の家事労働などに目を向け、産業サービス社会において報酬を受けない再生産労働を「シャドウ・ワーク」（影法師の仕事―鶴見和子の訳）と命名した。イリイチの理論枠組みからすれば、学校のなかの生徒、病院における患者、交通機関における通勤・通学者もまた、シャドウ・ワークの担い手なのであるが、この概念化は、とりわけ女性の家庭内労働の新たな捉え方として注目されることになった。

[編集] ジェンダー

シャドウ・ワークの分析の後、イリイチは、産業化とバナキュラーの対立軸において、ユニセックス化とジェンダーの対立を設定。すなわち、産業社会においては、ジェンダーがセックスか ら離床し、バナキュラーな男女のジェンダーが失われることで、中性的な「経済セックス」化がなされていると批判した。バナキュラーなジェンダーが中性化さ れ、近代産業社会における経済分業を担う「経済セックス」者となることで、賃労働を担う男性とシャドウ・ワークを担う女性とに振り分けられているというの である。

イリイチの共感者たちによれば、イリイチの議論の意義は、産業経済社会における労働・分業や生産・消費のありようが、あたかも本来的なものであるか のように制度化、客観化されてしまって状況を明らかにし、既存の近代社会科学の枠組みから離れた新たな問題設定を行なおうとする点にあるが[5]、当時のフェミニストは、それを実態論的に捉え、男女差別の固定化を唱えるものだとして批判した。

[編集] 医原病

詳細は医原病を参照

また、イリイチは、医療制度は「専門家依存」をもたらすものであり、すなわち人間個々人の能力を奪い、不能化するものであると批判し、これを広義の医原病（社会的医原病、文化的医原病）であるとしている。

[編集] 著書

[編集] 単著

『オルターナティヴズ――制度変革の提唱』（新評論, 1985年）
『脱学校の社会』（東京創元社, 1977年）
『自由の奪回――現代社会における「のびやかさ」を求めて』（佑学社, 1979年）
『コンヴィヴィアリティのための道具』（日本エディタースクール出版部, 1989年）
  • 『政治的転換』（日本エディタースクール出版部, 1989年）
  • Energy and Equity (1974) ISBN 0061361535
『エネルギーと公正』（晶文社, 1979年）
『脱病院化社会――医療の限界』（晶文社, 1979年）
『シャドウ・ワーク――生活のあり方を問う』（岩波書店, 1982年/新装版, 2005年/岩波現代文庫, 2005年）
『ジェンダー――女と男の世界』（岩波書店, 1984年）
  • 『人類の希望――イリイチ日本で語る』（新評論, 1984年）
  • H2O and the Waters of Forgetfulness (1985) ISBN 0-911005-06-4
『H2Oと水――「素材」を歴史的に読む』（新評論, 1986年）
『テクストのぶどう畑で』（法政大学出版局, 1995年）
  • Ivan Illich in Conversation interviews with David Cayley (1992)
『生きる意味――「システム」「責任」「生命」への批判』（藤原書店, 2005年）
※1970年代からインタビューを拒否してきたイリイチが珍しく応じた長時間インタビュー
  • 『生きる思想――反＝教育/技術/生命』（藤原書店, 1999年）
  • Corruption of Christianity D. Cayley (ed.) (2000) ISBN 0-660-18099-5
  • The Rivers North of the Future: The Testament of Ivan Illich as told to David Cayley (2005) ISBN 0-88784-714-5
『生きる希望――イバン・イリイチの遺言』（藤原書店, 2006年）

[編集] 共著

  • After deschooling, what? (1976)
『脱学校化の可能性――学校をなくせばどうなるか』（東京創元社, 1979年）
『専門家時代の幻想』（新評論, 1984年）
（B・サンダース）『ABC――民衆の知性のアルファベット化』（岩波書店, 1991年）


Ivan Illich

A polymath and polemicist, his greatest contribution was as an archaeologist of ideas, rather than an ideologue

Andrew Todd and Franco La Cecla
Monday December 9, 2002

Guardian

Ivan Illich, who has died of cancer aged 76, was one of the world's great thinkers, a polymath whose output covered vast terrains. He worked in 10 languages; he was a jet-age ascetic with few possessions; he explored Asia and South America on foot; and his obligations to his many collaborators led to a constant criss-crossing of the globe in the last two decades.

Best known for his polemical writings against western institutions from the 1970s, which were easily caricatured by the right and were, equally, disdained by the left for their attacks on the welfare state, in the last 20 years of his life he became an officially forgotten, troublesome figure (like Noam Chomsky today in mainstream America). This position obscures the true importance of his contribution. His critique of modernity was founded on a deep understanding of the birth of institutions in the 13th century, a critical period in church history which enlightened all of his work, whether about gender, reading or materiality. He was far more significant as an archaeologist of ideas, someone who helped us to see the present in a truer and richer perspective, than as an ideologue.

Illich was born in Vienna into a family with Jewish, Dalmatian and Catholic roots. His was an errant life, and he never found a home again after his family had to leave Vienna in 1941. He was educated in that city and then in Florence before reading histology and crystallography at Florence University.

He decided to enter the priesthood and studied theology and philosophy at the Vatican's Gregorian University from 1943 to 1946. He started work as a priest in an Irish and Puerto Rican parish in New York, popularising the church through close contact with the Latino community and respect for their traditions. He applied these same methods on a larger scale when, in 1956, he was appointed vice-rector of the Catholic University of Puerto Rico, and later, in 1961, as founder of the Centro Intercultural de Documentación (CIDOC) at Cuernavaca in Mexico, a broad-based research centre which offered courses and briefings for missionaries arriving from North America.

The radicalism of CIDOC attracted many young North American priests, but it became a victim of its own success in a rightwing climate, and was wound up 10 years later by the consent of its members. (Illich said of its director, Valentina Borremans, that "she realised that the soul of this free, independent and powerless thinkery would have been squashed by its rising influence... [a positive] atmosphere invites the institutionalisation which will corrupt it".) By this time Illich had also resigned active duty as a priest, thereby sidestepping a potentially bitter conflict with the conservative Vatican authorities, who now opposed CIDOC.

Illich retained a lifelong base in Cuernavaca, but travelled constantly from this point on. His intellectual activity in the 1970s and 1980s focused on major institutions of the industrialised world. In seven concise, non-academic books he addressed education (Deschooling Society, 1971), technological development (Tools For Conviviality, 1973), energy, transport and economic development (Energy And Equity, 1974), medicine (Medical Nemesis, 1976) and work (The Right To Useful Unemployment And Its Professional Enemies, 1978, and Shadow Work, 1981). He analysed the corruption of institutions which, he said, ended up by performing the opposite of their original purpose. He observed the roots of this process in the institutionalisation of charity in the 13th-century church (he frequently cited the Latin maxim "corruptio optimi pessima", the corruption of the best is the worst).

His 1982 book, Gender, argued that the difference between feminine and masculine domains had been sacrificed to the idea of neutral work, capitalism creating and depending on the simplistic coupling of the male wage labourer and the woman as mother to produce new workers.

The late 1980s and 1990s saw the flowering of his interests. There was the historicity of materials (H2O And The Waters of Forgetfulness, 1985), literacy (ABC, The Alphabetisation Of The Popular Mind, 1988, co-written with Barry Sanders) and the origins of book-learning (In The Vineyard Of The Text, 1993). The latter volume was, he said, an attempt to understand the transition from the book to the computer screen through the prism of the changes in 13th-century reading practice.

In essays, papers and through the work of his collaborators, he addressed themes as diverse as the history of the gaze, friendship, hospitality, bioethics, body history (particularly with his close collaborator, the sociologist Barbara Duden) and space.

Illich lived frugally, but opened his doors to collaborators and drop-ins with great generosity, running a practically non-stop educational process which was always celebratory, open-ended and egalitarian at his final bases in Bremen, Cuernavaca and Pennsylvania.

His charisma, brilliance and spirituality were clear to anyone who encountered him; these qualities sustained him in a heroic level of activity over the last 10 years in the context of terrible suffering caused by a disfiguring cancer. Following the thesis of Medical Nemesis, he administered his own medication against the advice of doctors, who proposed a largely sedative treatment which would have rendered his work impossible.

He was able to finish a history of pain which will be published in French next year, as will his complete works. His last wish, which was to die surrounded by close collaborators amid the beginnings of a new learning centre he had planned in Bologna, was not realised.

· Ivan Illich, thinker, born September 4 1926; died December 2 2002

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