“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

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Antonio Negri 63

Italian sociologist 1933

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“Material production - the production, for example, or cars, televisions, clothing, and food - creates the means of social life. … Immaterial production, by contrast, including the production of ideas, knowledges, communication, cooperation, and affective relations, tends to create not the means of social life but social life itself.”

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

“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

“affective labor is biopolitical production in that it directly produces social relationships and forms of life. … When affective production becomes part of waged labor it can be experienced as extremely alienating: I am selling my ability to make human relationships, something extremely intimate, at the command of the client and the boss.”

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

110-111
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

“Private ownership, originally a means to give everybody the possibility of productive work, now has turned into the means to prevent the workers from the free use of the instruments of production. Originally a means to ascertain to the workers the fruits of their labor, it now turned into a means to deprive the workers of the fruits of their labor for the benefit of a class of useless parasites.”

Antonie Pannekoek (1873–1960) Dutch astronomer and Marxist theorist

Sections 1.2, "Law & Property"
Workers Councils (1947)

“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

113
Multitude: War and Democracy in the Age of Empire

“conventional terms such as service work, intellectual labor, and cognitive labor all refer to aspects of immaterial labor, but none of them captures its generality. As an initial approach, one can concieve immaterial labor in two principle forms. The first for refers to labor, that is primarily intellectual or linguistic such as problem solving, symbolic and analytical tasks, and linguistic expressions. This kind of immaterial labor produces ideas, symbols, codes, texts, linguistic figures, images and other such products. We call the other principle form of immaterial labor "affective labor."”

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

Affective labor, then, is labor that produces or manipulates affects such as a feeling of ease, well-being, satisfaction, excitement, or passion.
108
Multitude: War and Democracy in the Age of Empire

“Immaterial labor has become hegemonic in qualitative terms and has imposed a tendency on other forms of labor and society itself. Immaterial labor, in other words, is today in the same position that industrial labor was 150 years ago, when it accounted for only a small fraction of global production and was concentrated in a small part of the world but nonetheless exerted hegemony over all other forms of production. Just as in that pgase all forms of labor and society itself had to industrialize, today, labor and society have to informationalize, become intelligent, become communicative, become affective.”

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

109
Multitude: War and Democracy in the Age of Empire

“By bourgeoisie is meant the class of modern capitalists, owners of the means of social production and employers of wage labor. By proletariat, the class of modern wage laborers who, having no means of production of their own, are reduced to selling their labor power in order to live.”

Friedrich Engels book The Communist Manifesto

The Communist Manifesto, footnote (1888 edition)

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Antonio Negri 63

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