„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.“

interview by Gerardo Munck on February 24, 2003, published in Passion, Craft, and Method in Comparative Politics edited by Gerardo L. Munck and Richard Snyder

The Abolition of Work (1985)
Kontext: I am not playing definitional games with anybody. When I say I want to abolish work, I mean just what I say, but I want to say what I mean by defining my terms in non-idiosyncratic ways. My minimun definition of work is forced labor, that is, compulsory production. Both elements are essential. Work is production enforced by economic or political means, by the carrot or the stick. (The carrot is just the stick by other means.) But not all creation is work. Work is never done for its own sake, it's done on account of some product or output that the worker (or, more often, somebody else) gets out of it. This is what work necessarily is. To define it is to despise it. But work is usually even worse than its definition decrees. The dynamic of domination intrinsic to work tends over time toward elaboration. In advanced work-riddled societies, including all industrial societies whether capitalist or "communist," work invariably acquires other attributes which accentuate its obnoxiousness.
Usually—and this is even more true in "communist" than capitalist countries, where the state is almost the only employer and everyone is an employee — work is employment, i. e., wage-labor, which means selling yourself on the installment plan. Thus 95% of Americans who work, work for somebody (or something) else. In the USSR or Cuba or Yugoslavia or Nicaragua or any other alternative model which might be adduced, the corresponding figure approaches 100%. Only the embattled Third World peasant bastions — Mexico, India, Brazil, Turkey — temporarily shelter significant concentrations of agriculturists who perpetuate the traditional arrangement of most laborers in the last several millennia, the payment of taxes (ransom) to the state or rent to parasitic landlords in return for being otherwise left alone. Even this raw deal is beginning to look good. All industrial (and office) workers are employees and under the sort of surveillance which ensures servility.

Big Red Son
Consider the Lobster (2007)

1930s, Address at San Diego Exposition (1935)

Property (1935)

Quelle: Organizing a factory (1905), p. 25-26

About the rise and fall of the blue-collar worker
1990s and later, "The Age of Social Transformation." 1994

Speech at the National Sugar Plenary Meeting in Camagüey, February 9, 1963 Ernesto Che Guevera. Escritos y discursos. Op. cit., vol. 7.
On Automation (1963)

Interview (4 November 1994) quoted in Backlash Global Subversion of the Environmental Movement (1996), p. 51
Kontext: You can go to any major history and see the effect of unregulation. The very point of developing regulation around industrial society was that they were not only exploiting the workers to death they were befouling the planet, so regulation came because of that. What the right wing wants is for the public to have this role in the societal debate over balance of these issues and no power. The public power to confront these errors of industry is government regulation.

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

Quelle: Dynamic administration, 1942, p. xx

65.
ABC's of Communism

Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Kontext: p>What chieftain, walking by himself, crying
Most miserable, most victorious,Does not see these separate figures one by one,
And yet see only one, in his old coat,
His slouching pantaloons, beyond the town,Looking for what was, where it used to be?</p

As quoted in "Ten Jack-Offs" in The Most Beautiful Woman in Town (1983) by Charles Bukowski

Quelle: The Omnivore's Dilemma: A Natural History of Four Meals (New York: The Penguin Press, 2006), p. 333.
Kontext: The industrialization — and brutalization — of animals in America is a relatively new, evitable, and local phenomenon: No other country raises and slaughters its food animals quite as intensively or as brutally as we do. No other people in history has lived at quite so great a remove from the animals they eat. Were the walls of our meat industry to become transparent, literally or even figuratively, we would not long continue to raise, kill, and eat animals the way we do.

Quote of Filippo Marinetti, in his review 'Poesia' 1905; as cited in Futurism, ed. By Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008, p. 78
1900's

The R. Crumb Handbook by Robert Crumb and Peter Poplaski (2005), p. 180
Kontext: Before industrial civilization, local and regional communities made their own music, their own entertainment. The esthetics were based on traditions that went far back in time—i. e. folklore. But part of the con of mass culture is to make you forget history, disconnect you from tradition and the past. Sometimes that can be a good thing. Sometimes it can even be revolutionary. But tradition can also keep culture on an authentic human level, the homespun as opposed to the mass produced. Industrial civilization figured out how to manufacture popular culture and sell it back to the people. You have to marvel at the ingenuity of it! The problem is that the longer this buying and selling goes on, the more hollow and bankrupt the culture becomes. It loses its fertility, like worn out, ravaged farmland. Eventually, the yokels who bought the hype, the pitch, they want in on the game. When there are no more naive hicks left, you have a culture where everybody is conning each other all the time. There are no more earnest "squares" left—everybody's "hip", everybody is cynical.

Quelle: Three “Whys” of the Russian Revolution (1995), p. 44

Global Capitalism Monthly Update (12 March 2014)