“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.”

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Multitude: War and Democracy in the Age of Empire