lalala Manel’s Reviews > A Grammar of the Multitude: For an Analysis of Contemporary Forms of Life (Semiotext > Status Update

“situation of this kind is foreshadowed by Marx himself in the Grundrisse, when he writes that with the advent of large, automated industry and the intensive and systematic application of the natural sciences to the productive process, labor activity moves "to the side of the production process instead of being its chief actor" (Grundrisse: 705). This placing of labor activity "to the side" of the immediate process of production indicates, Marx adds, that labor corresponds more and more to
"a supervisory and regulatory activity" (ibid., 709). In other words: the tasks of a worker or of a clerk no longer involve the completion of a single particular assignment, but the changing and intensifying of social cooperation. When "subjective" cooperation becomes the primary productive force, labor activities display a marked linguistic-communicative quality, they
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entail the presence of others. The monological feature of labor dies away: the relationship with others is a driving, basic element, not something accessory. Where labor moves to the side of the immediate productive process, instead of being one of its components, productive cooperation is a "publicly organized space." This "publicly organized space"-interjected into the labor process mobilizes attitudes which are traditionally political. Politics (in the broad sense) becomes productive force, task,
"tool box." One could say that the heraldic motto of post-Fordism is, rightfully,
"politics above all." After all, what else could the discourse of "total quality" mean, if not a request to surrender to production a taste for action, the capacity to face the possible and the unforeseen, the capacity to communicate something new?
When hired labor involves the desire for action, for a relational capacity, for the presence of others-all things that the preceding generation was trying out within the local party headquarters-we can say that some distinguishing traits of the human animal, above ail the possession of a language, are subsumed within capitalistic production. The inclusion of the very anthropogenesis in the existing mode of production is an extreme event. Forget the Heideggerian chatter about the "technical era"
... This event does not assuage, but radicalizes, instead, the antinomies of economic-social capitalistic formation. Nobody is as poor as those who see their own relation to the presence of others, that is to say, their own communicative faculty, their own possession of a language, reduced to wage labor.
4.8. Intellect as score
If the entirety of post-Fordist labor is productive (of surplus-value) labor precisely because it functions in a political-virtuosic manner, then the question to ask is this: what is the score which the virtuosos-workers perform? What is the script of their linguistic-communicative performances?”

De nos jour Tous le monde est la “main character”, donc il y a toujours un publique qui on doit faire heureux, c’est l’outre cote (malvatrice) de la moeda

“The affinity between a pianist and a waiter, which Marx had foreseen, finds an unexpected confirmation in the epoch in which all wage labor has something in common with the "performing artist." It is just that the very labor which produces the surplus-value is what takes on the appearance of servile labor. When
"the product is inseparable from the act of producing," this act calls into question the personhood of the one who performs the work and, above all, the relation of this personhood to that of the one who has commissioned the work or for whom it is being done.”

“The salient traits of post-Fordist experience (servile virtuosity, exploitation of the very, faculty of language. unfailing relation to the "presence of others," etc.) “- Est il possible que ce main character trend n’est plus que une materialization de une nouvelle maniere de travailler (on sait que les relations de produtions sont relaciones avec la production culturel, inter personnel etc, aka: dialectical materialism), et qu’elle cache secretement une angoise très actuel?????

“Idle talk and curiosity were analyzed by Heidegger in Being and Time (Heidegger, Sections 35 and 36). These were singled out as typical manifestations of the
"unauthentic life," which is characterized by a conformist leveling of all feeling and all understanding. In the "unauthentic life" the impersonal pronoun "one" dominates uncontested: one says, one does, one believes this or that. In the words of Simondon, it is the pre-individual who dominates the scene, inhibiting any individuation whatsoever. This "one" is anonymous and pervasive. It nurtures reassuring certainties; it diffuses opinions that are always already shared. It is the faceless subject of media communication This "one" feeds us idle talk and unleashes a curiosity that cannot be restrained” “Let us ask ourselves this question: is it then true that idle talk and curiosity remain confined to the realm of free time and relaxation, outside of labor? On the basis of what has been argued throughout this seminar, should it not be supposed, rather, that these attitudes have become the pivot of contemporary production in which the act of communication dominates, and in which the ability to manage amid continual innovations is most valued?”

It seems to me that idle talk makes up the primary subject of the post-Fordist virtuosity discussed in the second day of our seminar. Virtuosos, as you will recall, are those who produce something which is not distinguishable, nor even separable, from the act of production itself. Virtuosos are simple locuters par excellence. But, now I would add to this definition the non-referenced speakers; that is, the speakers who, while speaking, reflect neither one nor another state of affairs, but determine new states of affairs by means of their very own words: those who, according to Heidegger, engage in idle talk. This idle talk is performative: words determine facts, events, states of affairs (Austin, How to Do Things with Words). Or, if you wish, it is in idle talk that it is possible to recognize the fundamental nature of performance: not
"I bet." or "I swear," or "I take this woman as my wife," but, above all, "I speak." In the assertion "I speak," I do something by saying these words; moreover, I declare what it is that I do while I do it.
Contrary to what Heidegger presumes, not only is idle talk not a poor experience and one to be deprecated, but it directly concerns labor, and social production. Thirty years ago, in many factories there were signs posted that
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commanded: "Silence, men at work!" Whoever was at work kept quiet. One began
"chatting" only upon leaving the factory or the office. The principle breakthrough in post-Fordism is that it has placed language into the workplace. Today, in certain workshops, one could well put up signs mirroring those of the past, but declaring:
"Men at work here. Talk!"
A certain number of standard utterances is not what is required of the worker; rather, an informal act of communication is required, one which is flexible, capable of confronting the most diverse possibilities (along with a good dose of opportunism, however). Using terms from the philosophy of language, I would say it is not the parole but the langue which is mobilized, the very faculty of language, not any of its specific applications. This faculty, which is the generic power of articulating every sort of utterance, takes on an empirical importance precisely in computer language.
There, in fact, it is not so much "what is said," as much as the pure and simple "ability to say" that counts.

“Upon reflection, these rather abstract considerations are only another way of saying that the primary productive resource of contemporary capitalism lies in the linguistic-relational abilities of humankind, in the complex of communicative and cognitive faculties (dynameis, powers) which distinguish humans.”- IF WE follow Marx in believing that workers are alienated from the means of production, and if these means changed from tools to concepts, silence to communication, machine to human, then a new alienation is at play, taking root of what’s most close to us and defines us as people, e agora?😳🤔

“Post-Fordism (and with it the multitude) appeared, in Italy, with the social unrest which is generally remembered as the "movement of 1977"
Post-Fordism, in Italy arose from the tumults of labor-power which was educated. uncertain, mobile; one which hated the work ethic and opposed, at tunes head on. the tradition and the culture of the historical left. marking
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a clear discontinuity with respect to assembly-line workers, with their practices and customs, with their ways of life.”

The masterpiece of Italian capitalism consists of having transformed into a productive resource precisely those modes of behavior which, at first, made their appearance under the semblance of radical conflict. The conversion of the collective propensities of the 1977 movement (exit from the factories, indifference to steady employment, familiarity with learning and communication networks) into a renewed concept of professionalism (opportunism, idle talk, virtuosity, etc.): this is the most precious result of the Italian counter-revolution ("counter-revolution" meaning not the simple restoration of a previous state of affairs, but, literally, a revolution to the contrary, that is, a drastic innovation of the economy and institutions in order to re-launch productivity and political domination).

“Since social cooperation precedes end exceeds the work process, post-Fordist labor is always, also, hidden labor. This expression should not be taken here to mean labor which is un-contracted, "under the table." Hidden labor is, in the first place, non-remunerated life, that is to say the pert of human activity which, alike in every respect to the activity of labor, is not, however, calculated as productive force.
The crucial point here is to recognize that in the realm of labor, experiences which mature outside of labor bold predominant weight; et the same time, we must be aware that this more general sphere of experience, once included in the productive process, is subordinate to the rules of the mode
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of capitalistic production. Here also there is a double risk: either to deny the breadth of what is included in the mode of production, or, in the name of this breadth, to deny the existence of a specific mode of production.”- de nous jours meme scrollling C’est hidden labour, and all our credit records and applices seguro and personal data are tracked and sold and collected and produced with, in the online life there’s not even the virtuoso dimension (unless instagram etc posting for the Other), all your hidden google search working towards something genuine: Goal of life to work in a Chinese factory where you scrolll and search all day to feed data collections and pattern detection, The 🔑 to defeating alienation!!!!

Dream de meninos fcsh, afinal ELE é que não foi longe o suficiente na análise, pensava que estava going above the contemporary imaginary possibilities determined as they are by the material/ideological/what have you conditions of production when in fact he was subservient to them, AND I will now go one step further with my doc martens, maybe to be descredited as the next menino comes and says I haven’t gone far enough and that I’m just reflecting societal/econimic/… structures instead of analysing them and so on so on🙈

Aka este livro um bocadinho e todos pós estruturalistas no geral de maneira redutora bla bla bla tb falta de originalidade e muito comentário em vez de conceito original criação, produção intelectual agora só notas rodapé ya manô

!!!!!!!🔥🔑: Sobre imagem internet no final de um artigo/site qualquer que era uma batata com um buraco no meio que parecia o anus:

O maior inimigo da hemorróida!
Leia este artigo
WellCare
16:26
Que imagem adequada
16:26 //
Será que alguém escolheu isto ou é daqueles sites ai generated que somehow teem um conhecimento indutivo do inconsciente humano por tarem treinados algoritmicamente em human responses to images e assim. Tipo todos aqueles algoritmos que veem quanto tempo passas numa imagem ao dares scroll e que trace your activity through different websites pra te darem targeted adds e etc acabam por chegar a conclusões provavelmente muito interessantes, mas tipo não por refletirem a priori e sem tirarem conclusões de nada ou pensarem (como nós pensamos podem tar a pensar machine like novas formas de cognição bla bla bla) apresentam esse simples resultado de um estudo do que nos capta a atenção e é mesmo acertado e evocativo, olha tipo free floating attention o método psicanalitico de análise do discurso neurótico que não se prende completamente ao que o analysand diz mas à maneira como o diz (entoação, tempo, slips, etc); E claro que a cena tinha que ser de hemorroidas...
16:32 //
Tipo capacidade de uma cena tão neutra que monitora só a nossa presença na internet na sua dimensão scrollastica pra efeitos comerciais chega a conclusões tão profundas sobre a existência (Anal) humana como side effect
16:45

“In agriculture and other sectors, production is more extensive than labor activity, in the proper sense of the term; the latter makes up hardly a fraction of the overall cycle. The pairing of the terms "labor time"/"production time" is an extraordinarily pertinent conceptual tool for understanding post-Fordist reality, that is to say, the modern expression of the social working day. Beyond the examples from agriculture adopted by Marx, the disproportion between "production" and "labor" fits fairly well the situation described in "Fragment on Machines"; in other words, it fits a situation in which labor time presents itself as "miserable residue."
The disproportion takes on two different forms. In the first place, it is revealed within every single working day of every single worker. The worker oversees and coordinates (labor time) the automatic system of machines (whose function defines production time; the worker's activity often ends up being a sort of maintenance. It could be said that in the post-Fordist environment production time is interrupted only at intervals by labor time. While sowing is a necessary condition for the subsequent phase of the grain's growth, the modern activity of overseeing and coordinating is placed, from beginning to end, alongside the automated process.
There is a second, and more radical, way of conceiving this disproportion. In post-Fordism "production time" includes non-labor time, duringhich social cooperation takes its root (see thesis 4). Hence I define "production time" as that indissoluble unity of remunerated life and non-remunerated life, labor and non-labor, emerged social cooperation and Submerged social cooperation. "Labor time" is only one component, and not necessarily the most prominent one, of "production time" understood
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in this way. This evidence drives us to reformulate, in part or entirely, the theory of surplus-value. According to Marx, surplus-value springs from surplus-labor, that is, from the difference between necessary labor (which compensates the capitalist for the expense sustained in acquiring the laborpower) and the entirety of the working day.
So then, one would have to say that in the post-Fordist era, surplus-value is determined above all by the gap between production time which is not calculated as labor time and labor time in the true sense of the term. What matters is not only the disproportion, inherent in labor time, between necessary labor and surplus-labor, but also, and perhaps even more, the disproportion between production time (which includes non-labor, its own distinctive productivity) and labor time.”

“In one way, post-Fordism is characterized by the co-existence of the most diverse productive models and, in another way, by essentially homogeneous socialization which takes place outside of the workplace.”

!!!!!!!-“In sum, we are not dealing here with the last link of that chain whose preceding links are, as far as I know, the worker by trade and the assembly-line worker. The characteristic aspects of the intellectuality of the masses, its identity, so to speak, cannot be found in relation to labor, but, above all, on the level of life forms, crum in knowledge and language cannot be defined according to economic-product of the coin, just when production is no longer in any way the specific locus of the formation of identity, exactly at that point does it project itself into every aspect of experience, subsuming linguistic competencies, ethical propensities, and the nuances of subjectivity.”-!!!!!🔑

“The metamorphosis of social systems in the West, during the 1930's, has at times been designated with an expression as clear as it is apparently paradoxical: socialism of capital. With this term one alludes to the determining role taken on by the State within the economic cycle, to the end of the laissez-faire liberalist, to the processes of centralization and planning guided by public industry, to the politics of full employment, to the beginning of Welfare. The capitalistic response to the October Revolution and the crisis of 1929 was the gigantic socialization (or better, nationalization) of the means of production. To put it in the words of Marx which 1 cited a little while ago, there was "an abolition of the capitalist private industry on the basis of the capitalist system itself" (Capital, Volume 3: 570). The metamorphosis of social systems in the West, during the 1980's and 1990's, can be synthesized in a more pertinent manner with the expression: communism of capital.
This means that the capitalistic initiative orchestrates for its own benefit precisely those material and cultural conditions which would guarantee a calm version of realism for the potential communist. Think of the objectives which constitute the fulcrum of such a prospect: the abolition of that intolerable scandal, the persistence of wage labor; the extinction of the State as an industry of coercion and as a "monopoly of political decision-making"; the valorization of all that which renders the life of an individual unique. Yet, in the course of the last twenty years, an insidious and terrible interpretation of these same objectives has been put forth. First of all, the irreversible shrinking of socially necessary labor time has taken place, with an increase in labor time for those on the "inside" and the alienation of those on the "outside." Even when squeezed by temporary workers, the entity of employed workers presents itself as
"overpopulation" or as the "industrial reserve army." Secondly, the radical crisis, or actually the desegregation, of the national States expresses itself as the miniature reproduction, like a Chinese box, of the form-of-State. Thirdly. after the fall of a
"universal equivalent" capable of operating effectively, we witness a fetishistic cult of differences — except that these differences, claiming a substantial surreptitious foundation. give rise to all sorts of domineering and discriminating hierarchies.
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If we can say that Fordism incorporated, and rewrote in its own way, some aspects of the socialist experience, then post-Fordism has fundamentally dismissed both Keynesianism and socialism. Post-Fordism, hinging as it does upon the general intellect and the multitude, puts forth, in its own way, typical demands of communism (abolition of work, dissolution of the State, etc.). Post-Fordism is the communism of
Following on the heels of the Ford era, there was the socialist revolution in Russia (and, even if defeated, an attempt at revolution in western Europe). It is appropriate to ask which experience of social unrest served as the prelude to post-Fordism. Well, I believe that during the 1960's and 1970's there was, in the West, a defeated revolution
—the first revolution aimed not against poverty and backwardness, but specifically against the means of capitalistic production, thus, against wage labor. If I speak of a defeated revolution, it is not because a lot of people were blathering on about revolution. I am not referring to the circus of subjectivity, but to a sober fact: for a long period of time, both in the factories and in the lower income urban areas, in the schools as in certain fragile state institutions, two opposing powers confronted one another, resulting in the paralysis of political decision-making. From this point of view — objective, serious — it can be maintained that in Italy and in other Western countries there was a defeated revolution. Post-Fordism, or the "communism of capital," is the answer to this defeated revolution, so different from those of the 1920's. The quality of the "answer" is equal to and opposed to the quality of the
"question." I believe that the social struggles of the 1960's and 1970's expressed non-socialist demands, indeed anti-socialist demands: radical criticism of labor; an accentuated taste for differences, or, if you prefer, a refining of the "principle of individuation"; no longer the desire to take possession of the State, but the aptitude (at times violent, certainly) for defending oneself from the State, for dissolving the bondage to the State as such. It is not difficult to recognize communist inspiration and orientation in the failed revolution of the 1960's and 1970's. For this reason, post-Fordism, which constitutes a response to that revolution, has given life to a sort of paradoxical "communism of capital."

ATENÇÃO!!!!!!!! LER E METER MUITO À FRENTE !!!!!!! METER NO FOTOS MANEL!!!!‼️‼️‼️‼️‼️‼️‼️‼️‼️‼️‼️‼️Also puts in question Marxist conception of superstructure and substructure, that is, the dependence of culture and personal relations on conditions of production, on production relations, on a whole material bases. If life and politics are no longer separate from Labor, if culture and communication are no longer a distinctly private affair, then such a distinction between structures no longer exists. We can see this change taking place as modernity (heavy to light) evolved, where other things other than those belonging solely to the labour process and work conditions started having an influence on society/the subject, even if that where because, paradoxically, work had been extended to all realms of life, capital infiltrating everything, a nomad exalt work from home whenever you like type thing, and here we have for the first time the substructure caught lacking behind the superstructure, the new relations of production where late in updating to new cultural paradigms, after all we can recall that Marx said: “The transformation of the superstructure, which takes place far more slowly than that of the substructure, has taken more than half a century to manifest in all areas of culture the change in the conditions of production.”(preface to Walter Benjamins the work of art in the age of its meachanival reproduction)✅✅✅✅✅✅✅✅✅‼️‼️‼️‼️‼️‼️

⬆️Agora por Baudrillard ligeiramente diferente 🤣: The model overtakes the real, If is understood as the object/source(of class relations, of Ideology, class struggle, etc) and culture its representation, then the representation, the signifier, overcomes the signified and the represented, and comes to define it, to exerce its influence on him, reversing the relation of dependence; the sheer speed and circulation that makes an artificial social (doted with more aerodynamic plastic gadgets, so that it presents less wind “resistance”, devoid of stable institutions and subjects and reality principle and time and …, they slow down too much, so they were cast aside with history in the gutters of evolution, or better, of involution(implosion), for the erasure of the marks of the past makes impossibe the future (co-dependent terms), or even time itself) overtake the its heavy (modernity) determinations, throwing away the mantle of representation it denies it has a referent and comes to live in an abstract artificial paradise, a present without past or future, a purgatory: not hell, with its panoptic space and conotation, here there are no barriers, only blank spaces and ghosts of subjects, no true subjectivity is possible and no end is in sight; Gil Vicente come save us, à Barca à barca oué!!!!!