Editorial Review Product Description In their international bestseller Empire, Michael Hardt and Antonio Negri presented a grand unified vision of a world in which the old forms of imperialism are no longer effective. But what of Empire in an age of "American empire"? Has fear become our permanent condition and democracy an impossible dream? Such pessimism is profoundly mistaken, the authors argue. Empire, by interconnecting more areas of life, is actually creating the possibility for a new kind of democracy, allowing different groups to form a multitude, with the power to forge a democratic alternative to the present world order. Exhilarating in its optimism and depth of insight, Multitude consolidates Hardt and Negri’s stature as two of the most important political philosophers at work in the world today.Amazon.com Review Complex, ambitious, disquieting, and ultimately hopeful, Multitude is the work of a couple of writers and thinkers who dare to address the great issues of our time from a truly alternative perspective. The sequel to 2001's equally bold and demanding Empire continues in the vein of the earlier tome. Where Empire's central premise was that the time of nation-state power grabs was passing as a new global order made up of "a new form of sovereignty" consisting of corporations, global-wide institutions, and other command centers is in ascendancy, Multitude focuses on the masses within the empire, except that, where academics Michael Hardt and Antonio Negri are concerned, this body is defined by its diversity rather than its commonalities. The challenge for the multitude in this new era is "for the social multiplicity to manage to communicate and act in common while remaining internally different." One may already be rereading that last sentence. Indeed, Empire isn't breezy reading. But for those aren't afraid of wadding into a knotty philosophical and political discourse of uncommon breadth, Multitude offers many rewards. --Steven Stolder ... Read more Customer Reviews (12)
Another dumb idea
The argument here is simple and fantastic.The democracies in the world are not 'real' democracies, they are dictatorships of capital.But the world needs democracy.Of course it is the typical cirle.Everything you see is fake, but everything that you think you see should be real.The Communist Manifesto led directly to some 30 million deaths and the enslavement of 1.5 billion people, hopefully this manifesto will not wreak any havoc whatsoever, the world has tired of thse fake pseudo-intelletual 'we will solve the world's problems' ideas.
The 'fake' democracy the authors of this book so abore is ironically the very one that allows them to write it and it is the capitalism this book hates so much that gives it a market.
Seth J. Frantzman
The communist manifesto of the 21st century
Key Terms
Empire: "the new form of global sovereignty . . . [that] includes as its primary elements, or nodes, the dominant nation-states along with supranational institutions, major capitalist corporations, and other powers" (xii).
Immaterial Labor: "labor that produces immaterial products, such as information, knowledges, ideas, images, relationships, and affects" (p. 65)
Biopower: "a form of rule aimed not only at controlling the population but producing and reproducing all forms of social life" (p. 13)
Biopolitical Production: "Biopower stands above society transcendent as a sovereign authority and imposes order its order. Biopolitical production, in contrast, is immanent to society and creates social relationships through collaborative forms of labor." (p. 94).
Multitude: "an internally different, multiple social subject whose constitution and action is based not on identity or unity (or, much less, indifference) but on what it has in common. . . . The multitude is the only social subject capable of realizing democracy, that is, the rule of everyone by everyone." (p. 100)
The Common: "an artificial result and constitutive basis . . . [that] configures the mobile and flexible substance of the multitude" (p. 349)
In Multitude, Political theorists Hardt and Negri theorize a new form of global democracy and a new revolutionary vanguard that can bring such change about. Beginning with Marx's assumption that the mode of production determines subjectivity, Hardt and Negri argue that Marx's economic paradigm has shifted from the production of goods to the production of life itself, a process they term biopolitical production. In this new postmodern era of neoliberal capitalism, ontological warfare, supranational sovereignty, corporate transnational despondency, and the hegemonies of immaterial and affective labors have imploded modernist/dialectical thinking and established the prerequisites for a new way of thinking about revolutionary agency. To flesh out this complicated thesis it is necessary to analyze these four historical conditions in more detail and then discuss the new agential framework that Hardt and Negri term the multitude.
With the signing of the antiballistic missile treaty in 1972 and the subsequent collapse of the Soviet Union in 1991, there is no longer any nation/state that poses a dialectical threat to America's exceptionalism, or its ability to intervene in the production of other societies. As a result, the United States, in tandem with other European superpowers, has launched a new form of warfare called biopower, a political strategy more concerned with producing global subjectivity and maintaining global hierarchy then fending off any sovereign foreign enemy. Abstract discourses (i.e., rhetoric) such as "the war on drugs" and "the war on terror" allow the United States to implement a regime of govermentality, or a strategy of policing subjects by managing their labor power and extracting from them surplus value (excess productive energies). The upshot of biopower is that war has achieved a new ontological character. No longer is warfare a temporal battle between sovereign nations, but instead an indefinite process of controlling, producing and expropriating life itself.
Just as nuclear weapons and biopower have disrupted the modernist understanding of warfare, the emergences of supranational institutions such as the International Monetary Fund (IMF) and World Bank have challenged the modernist conceptualizing of nation/states. In the past, capitalist nation/states functioned as sovereign entities and had to promote their mode of production through force, coercion, or imperialism. With the rise of supranational institutions, however, the valorization of capitalism no longer depends on any unilateral or multilateral nations. Because supranational institutions stand outside of representational politics, it is difficult, if not impossible, to link the hegemony of capitalism to any centripetal source of power.The IMF's ability to loan money to developing nations and the World Bank's capability to build nations under the discourse of foreign aid, reify the ontological nature of capital and its ability to yoke together all social subjects under a common capitalist identity. Such institutions also demonstrate the pernicious consequences of biopower, ossifying the current (amorphous) global hierarchy by creating an indefinite state of debt and poverty.
While supranational institutions have occluded the question of nation/states, multinational corporations have broken down the distinctions between public and private, appropriating all forms of life by transmuting material products into immaterial knowledges, ideas, and codes. Hardt and Negri discuss "the Green revolution," and other biological reforms, as a means of illustrating the way life forms can be owned by private corporations. With the ruling of two Supreme Court cases in the mid 1980s, for example, genetically altered life forms have been deemed patentable so long as they are a product of human ingenuity. What such a trend depicts for Hardt and Negri is that a new era neofeudalism is afoot. Seeds, water, and labor, materials that at one point were all part of the common (i.e., everyone), are now being expropriated by corporations and transformed into private knowledges and codes.
The expropriation of life by transnational corporations provides a segway for discussing the final historical variables of Hardt and Negri's project: immaterial labor and affective labor respectively. Immaterial labor signifies how knowledge, communication, and ideas have become integral to the (re)thinking of labor and production in late capitalist society.The example of genetically modified seeds listed above, for example, demonstrates the way products produced through material labors are becoming interchangeable with immaterial codes. Not only have the products produced become immaterial, however, but the process of production itself has also become immaterial. The shift from the Fordism of the late 1920s to the postFordism of the 1980s has made networking, branding, and communication central to the laboring experience. In an international economy where products are created transnationally and in a climate where a label is as important as the product itself, networking and communication become integral to the distributing and producing of most commodities.
As labor takes an immaterial turn, affective labor becomes exigent as well. Affective labor illustrates the way that labor in a late capitalist society increasingly relies on human mobility, emotion, and communication to achieve particular objectives. The service industry, for example, one of the more common occupations in the postmodern era, depends not so much on industrial labor as it does on the worker's ability to manipulate and solicit particular affects and emotions. Similarly, the instability of the labor market, caused by the perpetual outsourcing of jobs to foreign countries, has made participants in the labor market flexible and mobile, a shift that signals a new way of thinking about work and identity. Even the domain of consumption, a realm typically isolated from the arena of labor practices, is also becoming inseparable from labor when viewed from the perspective of affects. The consumption of movies, books, and television dramas, for example, cannot achieve their results without soliciting people's emotions and identities.
What affective labor and immaterial labor point to specifically, is that labor can no longer be viewed dialectically, or as a tension between productive and unproductive labor. Under the logic of biopolitical production, the new economic paradigm of late capitalist society, all labor shares a common exploitative element. Every single laboring subject, whether consuming or producing, is exploited by the parasitic nature of capitalism and robed of their living labor so that empire, an amalgam of multinational corporations, aristocratic elites, and political regimes can generate surplus value.
It is from this common starting point, this new era of biopolitical production, that Hardt and Negri propose an alternative strategy for rethinking revolutionary agency. Although ontological warfare, supranational sovereignty, corporate transnational despondency, and the hegemonies of immaterial and affective labors have created terrifying conditions for a vast majority of the world, they have also, for the first time in human civilization, have connected human beings in ways that were never previously possible.
In the Hobbesian premodern era, hierarchical differences were central to the theorizing of society. All citizens obeyed the asymmetrical power of the monarch and disparities were visibly maintained and respected. In the Hegelian modern era, in contrast, unity became the dominant mode of theorizing about society. Consensuses and enlightenment were the teleologies of this time and transcending differences were central to such a perspective. In the postmodern era of biopolitical production, however, neither difference nor unity can adequately describe the current state of thinking. Instead, only a new metaphor of simultaneous unity and difference (see also Hall, 1985) can offer a framework for (re)theorizing revolutionary agency. This reality, for Hardt and Negri, means that dialectical models of agency, such as Aune's (1994) distinction between structure and struggle, are no longer tenable. At the same time, however, it also means that associating Hardt and Negri's project with the relativistic premodern era is not a tenable practice either (p. 37) (see also, Cloud, Aune, & Macek, 2006).
What the postmodern era teaches Hardt and Negri is that all models of theorizing instrumental agency (whether dialectical, hierarchical, or aesthetic) are no longer relevant. The exploitation of everyone by late capitalist society (i.e., empire) means that "the multitude . . . is not only a model for political decision making but also tends itself to become political decision making" (p. 339). The becoming common of exploitation and communication, in other words, means that revolution and antagonism are immanent. "From this perspective, the crisis of capitalism is now, not in some unspecified future awaiting the revolutionary plans of the party" (Greene, 2006, p. 88).
Yet while agency in the postmodern era must be fundamentally reconceptualized so too must one's definition of warfare. In the age of nuclear weapons and global capitalism, dialectical warfare is no longer a valid option. Instead, the multitude must wage a war against war, or a battle that takes place more in the form an exodus (a refusal to partake in capitalism).The project of the multitude, then, becomes not one of forming instrumental class based oppositional blocs, but awaking the revolutionary agency that is dormant in all of us. Perhaps Marx's dream of escaping the alienation of labor is still an actual possibility.
Multitude, Hardt& Negri
I found this book so obscurely written that I did not bother to finish reading it.
A Multitude of Partially Formed Ideas (and Not All Good Ones)
I read almost exclusively fiction and this book is an example of why, on those rare occasions when I summon the necessary moral fiber to read a non-fiction title, that I run scurrying back to stories about science fiction and detectives.
Multitude is, what exactly?Large parts of it are socio-political mumbo jumbo filled with slippery abstractions and meaningless code words and phrases - the second quarter of the book is practically unreadable for this reason.
At one point in this swill, Hardt and Negri examine Marxism as if it were the best idea in social organization to date instead of the colossal failure that it mutated into in the hands of Stalin and his ilk.It's difficult to take anyone seriously who's still willing to consider what I like to call "the tyranny of the bottom" as a valid governmental system.
Thankfully, and just as one begins to think the book is a lost cause, the authors veer away from Marx and into a reasonably well-done analysis of the current state of global affairs vis-a-vis individual liberties and international relations.It's certainly not the stuff of the Bush administration and, for that at least, is an interesting perspective.
Ultimately I found the authors' linchpin argument - the idea that labor is coalescing around some sort of supra-national set of shared knowledge the authors call "The Common" - unconvincing.Yes, non-tangible labor such as software and other service industries are "hot job markets" and yes, technology is working its way into even the most banal of industries, such as agriculture.But the notion that this provides intellectual, emotional or social-class links between farmers and technologists simply isn't the case, at least at this stage of integration (call me on that when I'm sent to Kansas to program Farmer Brown's John Deere to harvest 100,000 acres of wheat without an operator).
The questions that Multitude tries to ask are:Are we governed in the optimal way and, if not, what would a more optimal system look like.Their conclusions are clear on the former - no - and vague on the latter."We should have more democracy" is essentially what the authors message is but they don't provide a recipe for getting there.
That is, of course, exactly what is needed in the world.How do we transition the U.S. away from big money politics to a more democractic system?What rules govern its operation?How do the people of Iran get to choose their own leaders in fact, as opposed to leaders in name only?Without answers to these questions, the rest is interesting but meaningless.
Simply beautiful!
This book took me back to my schooldays in the old Soviet Empire (not a capitalist one, and yet in a perpetual state of war both internally and externally).More specifically, to my mandatory propaganda classes run by highly trained and experienced Soviet counter-intelligence officers.This book is so smartly written it would make them proud!Why?Let me quote from memory "To get people to see things your way and join your cause follow few basic but very important rules:Speak to their instincts and their hearts; not to their minds. Attempts to reason with your targets at the intellectual level are bound to trigger critical thinking, at which point you as good as lost them.So do not engage in discussions and do not state facts to advance your cause, i.e. do not follow "there is X and there is Y therefore this is A".This makes your targets focus on X and Y which they may question, they may add a Z, and challenge your arrival at A as manipulation of facts.Which it needs to be - only smarter.Therefore, present targets with statement A first and win over their hearts and instincts.Then present facts X and Y selectively "to illustrate".Trick is that by then your targets will have already bought A and will happily accept X and Y as "factual justification".Of course they are only self-rationalizing why they bought your A in the first place, but this is exactly what you need to make A stick.Always use short simple sentences, big numbers, bigh words, bright colors, make sweeping statements...It may be counter-intuitive, but your targets will always have a propensity to believe big lies than small facts.And once they belive, they will be able to explain away anything that does not fit into their belief.This is how you set in motion self-sustaining process and know that you have succeeded."And so it goes.And this is what this book does, and this is why it is so effective.Have fun reading it!And remember Fox Mulder - "I want to believe" :)
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