It is only today, with the rise of ‘immaterial labour’, that a revolutionary reversal has become ‘objectively possible’. This immaterial labour extends between two poles: from intellectual labour (the production of ideas, texts, computer programs etc) to affective labour (carried out by doctors, babysitters and flight attendants).
Today, immaterial labour is hegemonic in the sense in which Marx proclaimed that, in 19th-century capitalism, large industrial production
was hegemonic: it imposes itself not through force of numbers but by playing the key, emblematic structural role. What emerges is a vast new domain called the ‘common’: shared knowledge and new forms of communication and co-operation.
as
The products of immaterial production aren’t objects but new social or interpersonal relations; immaterial production is bio-political, the production of social life.
Today, immaterial labour is hegemonic in the sense in which Marx proclaimed that, in 19th-century capitalism, large industrial production
was hegemonic: it imposes itself not through force of numbers but by playing the key, emblematic structural role. What emerges is a vast new domain called the ‘common’: shared knowledge and new forms of communication and co-operation.
as The products of immaterial production aren’t objects but new social or interpersonal relations; immaterial production is bio-political, the production of social life.
source
Slavoj Zizek
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