Antonio Negri Zitate

“A specter haunts the world and it is the specter of migration.”

Antonio Negri buch Empire

“The multitude is the real productive force of our social world, whereas Empire is a mere apparatus of capture that lives only off the vitality of the multitude — as Marx would say, a vampire regime of accumulated dead labor that survives only by sucking off the blood of the living.”

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

“The contradictory conceptual couple, identity and difference, is not the adequate framework for understanding the organization of the multitude. Instead we are a multiplicity of singular forms of life and at the same time share a common global existence. The anthropology of the multitude is an anthropology of singularity and commonality.”

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

“[The] fact of being within capital and sustaining capital is what defines the proletariat as a class.”

Antonio Negri buch Empire

“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 buch 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 buch 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 buch Multitude: War and Democracy in the Age of Empire

“Reality and history, however, are not dialectical, and no idealist rhetorical gymnastics can make them conform to the dialect.”

Antonio Negri buch Empire

“In the same way that the figure of the peasant tends to disappear, so too does the figure of the industrial worker, the service industry worker and all other separate categories.”

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

“We have to construct the figure of a new David, the multitude as champion of asymmetrical combat, immaterial workers who became a new kind of combatants, cosmopolitan bricoleurs of resistance and cooperation.”

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

“Even when labor is subjugated by capital it always necessarily maintains its own autonomy, and this ever more clearly true today with respect to the new immaterial, cooperative and collaborative forms of labor. This relationship is not isolated to the economic terrain but, as we will argue later, spills over into the biopolitical terrain of society as a hole, including military conflicts. In any case, we should recognize here that even in asymmetrical conflicts victory in terms of complete domination is not possible. All that can be achieved is a provisional and limited maintenance of control and order that must constantly be policed and preserved. Counterinsurgency is a full-time job.”

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

“[Michel Foucault] argues, prison resembles the factory, which resembles the school, which resembles the barracks, which resembles the hospital and so forth. They all share a common form that Foucault links to the disciplinary paradigm. Today, by contrast, we see network everywhere we look.”

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

“We share bodies with two eyes, ten fingers, ten toes; we share life on this earth; we share capitalist regimes of production and exploitation; we share common dreams of a better future.”

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

“In the contemporary economy, however, and with the labor relations of post-Fordism, mobility increasingly defines the labor market as a whole, and all categories are tending toward the condition of mobility and cultural mixture common to the migrant. **133”

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

“All wars today tend to be netwars.”

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

“the question to ask, in other, is not "What is the multitude?" but rather "What can the multitude become?" … common condition, of course, does not mean sameness or unity, but it does require that no differences of nature or kind divide the multitude.”

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

“Multitude is a class concept. … Class is determined by class struggle. There are, of course, in infinite number of ways that humans can be grouped into classes - hair color, blood type, and so forth - but the classes that matter are those defined by the lines of collective struggle. Race is just as much a political concept as economic class is in this regard. … Class is a political concept, in short, in that a class is and can only be a collectivity that stuggles in common.”

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

“Perhaps some day soon we will have arrived at the point when we can look back with irony at the barbaric old times when in order to be free we had to keep our own brothers and sisters slaves or to be equal we were constrained to inhuman sacrifices of freedom.”

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

“The political program of nation building in countries like Afghanistan and Iraq is one central example of the productive project of biopower and war. Nothing could be more postmodernist and antiessentialist than this notion of nation building.”

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

“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 buch Multitude: War and Democracy in the Age of Empire

“The task of a theory of class is to identify the existing conditions for potential collective struggle and express them as a political proposition.”

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

“postmodern warfare thus has many of the characteristics of what economists call post-Fordist production: it is based on both mobility and flexibility; it intergrates intelligence, information, and immaterial labor; it raises power up by extending militarization to the limits of outer space, across the surfaces of the earth, and to the depths of the oceans.”

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

“Beginning in the 1970s, however, the techniques and organizational form of industrial production shifted toward smaller and more mobile labor units and more flexible structures of production, a shift often labeled as a move from Fordist to post-Fordist production.”

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

“The refusal of work and authority, or really the refusal of voluntary servitude, is the beginning of liberatory politics.”

Antonio Negri buch Empire

“recent researchers in artificial intelligence and computational methods use the term swarm intelligence to name collective and distributed techniques of problem solving without centralized control or provision of a global model. … the intelligence of the swarm is based fundamentally on communication. … the member of the multitude do not have to become the same or renounce their creativity in order to communicate and cooperate with each other. They remain different in terms of race, sex, sexuality and so forth. We need to understand, then, is the collective intelligence that can emerge from the communication and cooperation of such varied multiplicity.”

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