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Louis Althusser argued that Marx initiated a transformation of
philosophy, a new way of doing philosophy. This book follows that
provocation to examine the way in which central Marxist concepts
and problems from primitive accumulation to real abstraction
animate and inform philosophers from Theodor Adorno to Paolo Virno.
While also examining the way in which reading Marx casts new light
on such philosophers as Spinoza. At the centre of this
transformation is the production of subjectivity, the manner in
which relations of production produce ways of thinking and living.
The Politics of Transindividuality re-examines social relations and
subjectivity through the concept of transindividuality.
Transindividuality is understood as the mutual constitution of
individuality and collectivity, and as such it intersects with
politics and economics, philosophical speculation and political
practice. While the term transindividuality is drawn from the work
of Gilbert Simondon, this book views it broadly, examining such
canonical figures as Spinoza, Hegel, and Marx, as well as
contemporary debates involving Etienne Balibar and others.
In a world of declining wages, working conditions, and instability,
the response for many has been to work harder, increasing hours and
finding various ways to hustle in a gig economy. What drives our
attachment to work? To paraphrase a question from Spinoza, "Why do
people fight for their exploitation as if it was liberation?" The
Double Shift turns towards the intersection of Marx and Spinoza in
order to examine the nature of our affective, ideological, and
strategic attachment to work. Through an examination of
contemporary capitalism and popular culture it argues that the
current moment can be defined as one of "negative solidarity." The
hardship and difficulty of work is seen not as the basis for
alienation and calls for its transformation but rather an
identification with the difficulties and hardships of work. This
distortion of the work ethic leads to a celebration of capitalists
as job creators and suspicion towards anyone who is not seen as a
"real worker." The book is grounded in philosophy, specifically
Marx and Spinoza, and is in dialogue with Plato, Smith, Hegel, and
Arendt, but, at the same time, in examining contemporary ideologies
and ideas about work it discusses motivational meetings at Apple
Stores, the culture of Silicon Valley, and films and television
from Office Space to Better Call Saul The Double Shift argues for a
transformation of our collective imagination and attachment to
work.
A celebrated theorist examines the conditions of work, employment,
and unemployment in neoliberalism's flexible and precarious labor
market. In Experimental Politics, Maurizio Lazzarato examines the
conditions of work, employment, and unemployment in neoliberalism's
flexible and precarious labor market. This is the first book of
Lazzarato's in English that fully exemplifies the unique synthesis
of sociology, activist research, and theoretical innovation that
has generated his best-known concepts, such as "immaterial labor."
The book (published in France in 2009) is also groundbreaking in
the way it brings Foucault, Deleuze, and Guattari to bear on the
analysis of concrete political situations and real social
struggles, while making a significant theoretical contribution in
its own right. Lazzarato draws on the experiences of casual workers
in the French entertainment industry during a dispute over the
reorganization ("reform") of their unemployment insurance in 2004
and 2005. He sees this conflict as the first testing ground of a
political program of social reconstruction. The payment of
unemployment insurance would become the principal instrument for
control over the mobility and behavior of the workers. The flexible
and precarious workforce of the entertainment industry prefigured
what the entire workforce in contemporary societies is in the
process of becoming: in Foucault's words, a "floating population"
in "security societies." Lazzarato argues further that parallel to
economic impoverishment, neoliberalism has produced an
impoverishment of subjectivity-a reduction in existential
intensity. A substantial introduction by Jeremy Gilbert situates
Lazzarato's analysis in a broader context.
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