“in general, the hegemony of immaterial labor tends to transform the organization of production from the linear relationships of assembly line to the innumerable and indeterminate relationships of distributed networks.”

— Antonio Negri, book Multitude: War and Democracy in the Age of Empire

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Multitude: War and Democracy in the Age of Empire

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Antonio Negri63

Italian sociologist 1933

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“The contemporary scene of labor and production, we will explain, is being transformed under the hegemony of immaterial labor, that is, labor that produces immaterial products, suchs as information, knoledges, ideas, images, relationships, and affects. This does not mean that there is no more industrial working class whose calloused hands toil with machines or that there ae no more agricultural workers who till the soil. It does not even mean that the numbers of such workers have decreased globally. In fact, workers involved primarily in immaterial production are a small minority of the gloval whole. What it means, rather, is that the qualities and characteristics of immaterial production are tending to transform the other forms of labor and indeed society as a whole. Some of these new characteristics are decidedly unwelcome. When our ideas and affects, or emotions, are put to work, for insance, and when they thus become subject in a way to the command of the boss, we often experience new and intense forms of violation or alienation. Furthermore, the contractual and material conditions of immaterial labor that tend to spread to the entire labor market are making the position of labor in general more precarious. The is one tendency, for example, in various forms of immaterial labor to blur the distinction between work time and nonwork time, extending the working day indefinietly to fill all of life, and another tendency for immaterial labor to function without stable long-term contracts, and thus to adopt the precarious position of becoming flexible (to accomplish several tasks) and mobile (to move continually among locations). […] The production of ideas, knowledges, and affects, for example, does not merely create means by which society is formed and maintained; such immaterial labor also directly produces social relationships. […] immaterial labor tends to take the social form of network based on communication.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

65-66
Multitude: War and Democracy in the Age of Empire

“the hegemony of immaterial labor does, though, tend to change the conditions of work. Consider, for example, the transformation of the working day in the immaterial paradigm, that is the increasingly indefinite division between work time and leisure time. In the industrial paradigm workers produced almost exlusively during the hours in the factory. When production is aimed at solving a problem, however, or creating and idea or a relationship, work time tends to expand to entire time of life. And idea or image comes to you not only in the office but also in the shower or in your dreams.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

111-112
Multitude: War and Democracy in the Age of Empire

“A second part of criticisms [of our concept, Multitude], which relate closely to the first, focus on the economic conception of the multitude. … "You are really against the workers!" … Industrial labor has been displaced from its hegemonic position over other forms of labor by immaterial labor, which now tends to transform all sectors of production and society itself in line with its qualities. Industrial workers remain important, then, but within the context of this new paradigm. Here arises, then, but within the second criticism of this pair, that our argument of hegemony of immaterial labor replaces the old vanguard of industrial workers with a new vanguard of immaterial workers - Microsoft programmers leading us on the shining path. "You are just postmodern Leninist in sheep's clothing!" they cry. No, the hegemonic position of a form of production in the economy should not imply any political hegemony. Our argument about the hegemony of immaterial labor and the becoming common of all forms of labor is aimed instead at establishing that contemporary conditions tending to form a general communication and collaboration of labor that can be the basis of the multitude.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

(223)
Multitude: War and Democracy in the Age of Empire

“The capitalist call workers to the factory, for example, directing them to collaborate and communicate in production and giving them the means to do so. In the paradigm of immaterial production, in contrast, labor itself tends to produce the means of interaction, communication, and cooperation for production directly. Affective labor always directly constructs a relationship.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

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Multitude: War and Democracy in the Age of Empire

“Contemporary capitalist production is characterized by a series of passages that name different faces of the same shift: from the hegemony of industrial labor to that of immaterial labor, from Fordism to post-Fordism, and from the modern to the postmodern.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

Multitude: War and Democracy in the Age of Empire

“we will argue that the dominant form of contemporary production, which exerts its hegemony over the others, creates "immaterial goods" such as ideas, knowledge, forms of communication, and relationships. … what is produced in this case is not just material goods but actual social relationships and forms of life. We will call this kind of production "biopolitical" to highlight how general its products are and how directily it engages social life in its entirety.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

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Multitude: War and Democracy in the Age of Empire

“Chaotic theory is mathematically based on non-linear propositions, "meaning that they expressed relationships that were not strictly proportional. Linear relationships can be captured with a straight line on a graph"”

James Gleick book Chaos: Making a New Science

Source: Chaos: Making a New Science, 1987, p. 23 as cited in John A. Rush (1996), Clinical Anthropology: An Application of Anthropological Concepts, p. 75

“Linear relationships can be captured with a straight line on a graph. Linear relationships are easy to think about…. Linear equations are solvable… Linear systems have an important modular virtue: you can take them apart, and put them together again — the pieces add up.”

James Gleick book Chaos: Making a New Science

Hanssen commented: "Following distinctions between linear and nonlinear systems from James Gleick's 1987 book on chaos theory may be helpful."
Source: Chaos: Making a New Science, 1987, p. 23 as cited in: James R. Hansen (2004), Trees of Texas: An Easy Guide to Leaf Identification, p. 246

“A book is not an isolated being: it is a relationship, an axis of innumerable relationships”

Jorge Luis Borges book Ficciones

"Note on (toward) Bernard Shaw" ["Nota sobre (hacia) Bernard Shaw"] (1951)
Other Inquisitions (1952)
Source: Ficciones
Context: A book is more than a verbal structure or series of verbal structures; it is the dialogue it establishes with its reader and the intonation it imposes upon his voice and the changing and durable images it leaves in his memory. A book is not an isolated being: it is a relationship, an axis of innumerable relationships.

“Effort and results do not share a linear relationship.”

Greg McKeown (author) book Essentialism: The Disciplined Pursuit of Less

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“in general, the hegemony of immaterial labor tends to transform the organization of production from the linear relationships of assembly line to the innumerable and indeterminate relationships of distributed networks.”

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