freedom as productivity
TRANSCRIPT
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Freedom as Productivity?
Now I'm going to approach two of the authors mentioned in the first part in a more detailed manner:
First Negri, then in the 3rd part Reitter. Both authors have in common that they are interested in the
possibility condition of a free society. As opposed to Reitter, Negri isn't a (Neo-)Marxist in the
narrow sense, but a representative of what one can refer to as Postmarxism: Negri deems
necessary not only to go beyond Marx, but also to leave him behind in many respects.
In the Wild Anomaly Negri refers to Spinoza's thinking as an anomaly, or more specifically: a Dutch
anomaly. The Netherlands of the 17th century, a big trading and industrial power, was (How to
translate conjunctive? Sometimes I hate english!) spared from the European crisis for the time
being. Therefore they didn't know the Baroque, or in other words: they didn't know the
internalisation of the crisis. The humanist love for freedom and spirit of optimism and reform
blithely lived on. Negri follows Huizinga's thought in so far as the Netherlands had skipped
mercantilism and proceeded directly to the money market. The Netherland's state of political form
however had dragged behind this economical revolution. Negri writes that the Dutch constitution
lacked a formal cohesion of rules. He underlines this with Spinoza's statement that the major part of
subjects didn't know who held the sovereignty. Hence Negri concludes the maintaining of theinstitutional dynamics of the revolutionary process itself.
However, according to Negri the crisis became noticeable also in the Netherlands as from 1660 and
destroyed the anomaly of the Dutch ideology. The Dutch bourgeoisie turned to the philosophy of
Hobbes who saw the revolutionary process and the civil acquisition as a state of war. Acquisition as
a war of all against all has to be mediated through a relation of dependency and legitimized through
submission under the sovereign.
Bourgeoisie and capitalism thus Negri can't be constituted without presuming the egoistic
interest as a substantial element of human passion. Acquisition, reduced to the egoistic interest, has
to submit to a scheme of social order. Imagination, passion and acquisition are thereafter creativity
that is subdued to order. Through the scheme of order that mediates the acquisition, the acquisition
is legitimized and hence mystified. Not only Hobbes but also Rousseau and Hegel complete the
bourgois mystification:
Rousseau mystifies the authoritarian transfer of the productive forces to the sovereignty
democratically and saints alienation. From then on the connection between private law and
absolute form of public law begins to dissolve the juridical foundation of the dictatorship of
capital. Hegel removes the paradox, makes it dialectical, distributes therein moments of relative
independence, gives everyone their employment, to halo the alienated condition in the absolute, to
restructure the illusion of freedom for everyone in the totality of alienation.
Negri writes that Spinoza demystified all of this rushing ahead. Unlike Hobbes, Spinza continues
the revolutionary utopia of humanism despite of the crisis. While Hobbes dissolves the individual
and its freedom in the totality, Spinoza develops the humanist sense of the new dignity of the
invidivual further to the sense of the constructive ability* of the multiplicity of individuals in their
totality. Because totality and multiplicity correspond with each other, there is no mediation and no
transcendency inbetween. If god is everything, then everything is god. Existence is in its totality and
multiplicity infinite ability, the actual constituitive force that unfolds unmediatedly and
spontaneously. Or in other words: The productive force is absolute. It can't be assimilated to the
relations of production.
* Vermgen is maybe better translated with power, but ability works better with to be able.
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Physically the productive force results cumulatively from the composition of things; politically it
expresses itself as the collective, practical ability. Spinoza doesn't reduce acquisition to egoistic
interest, because reason demands a collective determination of ability: Humans are dependent on
each other and able to do more together than alone. Instead of transferring individuality into the
absolute according to Negri the political miracle and mystification of the bourgeois ideology of
the state , Spinoza defines right as ability and accordingly democracy as the common human right
on everything humans are able of together. Negri concludes that Spinoza's democracy can't beconceived as a state of law, but as an unmediated self-organization of human ability.
Negri conceives imagination as the basic human ability. Spinoza describes in his TTP how the
prophetic imagination gives rise to a social order and hence obtains an ontological constitution.
Since Spinoza rejects the idea of mediation, imagination, passion and acquisition aren't subdued to
order but constitute unmediatedly the world. Humanity liberates itself annexing existence by dint of
their imagination and thus their productivity. Ultimately there is only the world that is founded in
the collective imagination.