Animal Spirits: A Bestiary of the Commons by Matteo Pasquinelli

By Matteo Pasquinelli

In the course of a time whilst pop stars develop into well-known because of intercourse tapes which have been leaked on-line, it truly is transparent that the net isn't proof against the draw of the media. but artwork, academia and activism proceed to advertise the net as an untouched utopia. Animal Spirits: A Bestiary of the Commons addresses the double commonplace dominating modern media discourse and shatters the myths of artistic commons, unfastened software program and open-source activities, suggesting that "free tradition" is an fiscal parasite siphoning cash via peer-to-peer networks. Theorist and electronic fetishist Matteo Pasquinelli makes use of the metaphor of the animal body--which Paul Virilio has characterised as instinctual and reactionary--to counter what he sees as a capitalist exploitation of collective imagery, calling for a thorough new realizing of the forces at paintings in the back of the electronic economic system and cultural construction.

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Extra resources for Animal Spirits: A Bestiary of the Commons

Sample text

What movement, what impulse, sweeps us outside the strata (metastrata)? Of course, there is no reason to think that all matter is confined to the physicochemical strata: there exists a submolecular, unformed Matter. Similarly, not all Life is confined to the organic strata: rather, the organism is that which life sets against itself in order to limit itself, and there is a life all the more intense, all the more powerful for being anorganic. 6 Strata. Strata are the different matters that constitute the commons.

Immaterial civil war is the constant struggle on the stage of the society of the spectacle: a cruel Ballardian jungle of brands, pop stars, gadgets, devices, but also formats and protocols. Immaterial exploitation is the everyday life of precarious workers, particularly of the younger generations, completely aware of the symbolic capital produced by their lives put to work. The notion of immaterial civil war describes the explosion of social relations enclosed in the modern commodity. As Italian economist Rullani points out, there is even more competition in the realm of the knowledge economy when reproducibility is free and speed becomes a crucial mark of difference.

The parasite invents cybernetics,’ Serres polemically concludes. Serres shares the same vitalism of Bataille, but provides a punctual model to understand the asymmetrical relations between different strata of economy – the friction between material and immaterial, biologic and semiotic, economic and mediatic. The organic model of the parasite is embraced in the next chapter as the core concept of a new (organic) understanding of media ecologies. Indeed, prophetically, Serres introduces cybernetics (and its extension, the network) as a late manifestation of the parasitic food chain.

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