Introduction
The precariat, a term coined by Guy Standing, is a new social class born out of insecurity. The name combines the English word precarious (uncertain) with the concept of the proletariat, indicating a group defined by permanent lack of security. It is a class "in the making," still without a coherent identity, which makes it politically unpredictable. It can become a driving force for both emancipatory and authoritarian movements. Understanding this phenomenon requires an analysis of its origins and possible future scenarios.
The Precariat: Loss of Seven Forms of Security
The precariat is a class systematically deprived of the seven pillars of security that defined work in the 20th century. These include job security, protection against dismissal, workplace stability, predictability of duties, skill development, income regularity, and the strength of trade unions. Its emergence is not accidental but a result of the neoliberal economic transformation initiated in the 1970s. A key role was played by the idea of labor market flexibility, which reduced human effort to the status of a commodity and made work fragmented and temporary.
The Politics of Hell: State and Market Manage the Precariat
The structure of the precariat is diverse: it includes women, youth, seniors, migrants, and minorities. However, they are united by a common psychology of insecurity, based on alienation, anomie, fear, and anger. Many of them become denizens – residents deprived of full citizenship rights. In response, the system employs a "politics of hell": a set of mechanisms for managing fear. These include digital surveillance, the treatment of social problems as psychological issues, and the demonization of the unemployed, which weakens solidarity and the capacity for collective action.
The Politics of Paradise: An Alternative to the System
The precariat is a "dangerous class" because its frustration can fuel populism and authoritarianism. The alternative is a "politics of paradise" – a project for a new social order. It is based on equalizing the rights of all residents, restoring professional dignity, and recognizing care work. In Poland, where insecurity has been historically "tamed" after the transformation, and public debate is weak, this risk is particularly high. A cornerstone of this vision is Universal Basic Income (UBI), which provides a minimum level of security, giving people time and freedom.
Conclusion
The struggle for the future of the precariat is, in essence, a struggle for the future of democracy. A citizen plagued by existential uncertainty becomes susceptible to tyranny, and their freedom shrinks to a fight for survival. The precariat is therefore not merely a "new dangerous class," but a mirror of our times. It reflects the question of whether fundamental values such as liberty, equality, and fraternity still hold real meaning in a world where the only certainty is uncertainty.
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