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Preface
Soul on Strike
The soul is the clinamen of the body. It is how it falls, and what
makes it fall in with other bodies. The soul is its gravity. This ten-
dency for certain bodies to fall in with others is what constitutes a
world. The materialist tradition represented by Epicurus and
Lucretius proposed a worldless time in which bodies rain down
through the plumbless void, straight down and side-by-side, until
a sudden, unpredictable deviation or swerve—clinamen—leans
bodies toward one another, so that they come together in a lasting
way. The soul does not lie beneath the skin. It is the angle of this
swerve and what then holds these bodies together. It spaces bodies,
rather than hiding within them; it is among them, their consistency,
the affinity they have for one another. It is what they share in com-
mon: neither a form, nor some thing, but a rhythm, a certain way
of vibrating, a resonance. Frequency, tuning or tone.
To speak of a soul at work is to move the center of gravity in
contemporary debates about cognitive capitalism. The soul is not
simply the capacity for abstraction, for the subsumption of the par-
ticular. It is an aesthetic organ as well, the exposure of thought to
the contractions and dilations of space, to the quickening and laps-
ing of time. To say the soul is put to work is to affirm that the social
brain or general intellect (to use two of Marx’s phrases that have
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The Soul at Work wants to answer this question: How did we get
from the particular forms of workers’ struggle in the 1960s, char-
acterized by widespread “estrangement” of workers from the
capitalist organization of production, to the situation today, in
which work has become the central locus of psychic and emotion-
al investment, even as this new libidinal economy induces an entire
range of collective pathologies, from disorders of attention to new
forms of dyslexia, from sudden panics to mass depression? How, in
other words, have we passed from the social antagonisms of the
1960s and 1970s, when worker power was paradoxically defined by
a refusal of work, its autonomy from the capitalist valorization
process, and its own forms of organization—its defection from fac-
tory discipline—to the experience of the last two decades, where
work has become the core of our identity, no longer economically
necessary, yet vital to the constitution of the self? In short, from
fleeing work to identifying with it?
Something happened in 1977. Bifo hangs his story on this
mutation. It’s the year when the refusal of work reaches a fever
pitch in the Italian autonomia movement, the year that the logic of
antagonism and worker needs—what Mario Tronti called the
“antagonistic will” of the proletariat—gives way to a logic of desire,
in which social productivity can no longer be accounted for in
strictly economic categories, and in which the insurrectionary vec-
tors no longer map onto the old imaginary of social war. The
centrality of the category of worker needs in the struggles of the
and affective powers I bring to the labor process. Because this con-
temporary reformatting functions through the incitement of my
specific creative and intellectual powers, I experience work as the
segment of social life in which I am most free, most capable of real-
izing my desires: most myself.
Introduction
The soul I intend to discuss does not have much to do with the
spirit. It is rather the vital breath that converts biological matter
into an animated body.
I want to discuss the soul in a materialistic way. What the body
can do, that is its soul, as Spinoza said.
In order to describe the processes of subjection arising with the
formation of industrial societies, Foucault tells the story of moder-
nity as a disciplining of the body, building the institutions and
devices capable of subduing the body through the machines of
social production. Industrial exploitation deals with bodies, mus-
cles and arms. Those bodies would not have any value if they
weren’t animated, mobile, intelligent, reactive.
The rise of post-Fordist modes of production, which I will call
Semiocapitalism, takes the mind, language and creativity as its
primary tools for the production of value. In the sphere of digital
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