Yochai Benkler, "For the First Time Since the Industrial Revolution," in Richard N. Katz (ed.), The Tower and The Cloud: Higher Education in the Age of Cloud Computing (Boulder, CO: EduCause, 2008), 52,http://www.educause.edu/thetowerandthecloud. On the transformation of action, see the discussion on Arendt and Lazzarato in Soenke Zehle and Ned Rossiter, "Organizing Networks: Notes on CollaborativeConstitution, Translation and the Work of Organization," Cultural Politics 5, no. 2 (2009): 237–64,
2 “Human nature returns to the centre of attention not because we are finally dealing with biology rather than history, but because the biological prerogatives of the human animal have acquired undeniable historical relevance in the current productive process." Paolo Virno, "Natural-Historical Diagrams: The New Global' Movement and the Biological Invariant," in Lorenzo Chiesa and Alberto Toscano (eds.), The Italian Difference:Between Nihilism andBiopolitics (Melbourne:Re.Press, 2009), 131-47,142. On the role of languagein contemporary capitalism, see Christian Marazzi, Capital and Language: From the New Economy to the War Economy, trans. Gregory Conti (New York: Semiotext(e), 2008). See also Jon Solomon's critique of human speciation vis-à-vis translation and the differential production of knowledge:
When repetition is required, it is called “translation"; where failure is present, it is attributed to exteriority. Today, the historicity of these assumptions is becoming ever clearer. Needless to say, the fact that human beings are disposed to share signs does not guarantee successful communication anymore than sharing itself produces homogeneous community; neither can such sharing be reduced or equated to the notion of an individuated collective intentionality. Yet this is precisely what forms the basic presupposition for the modern thought of community, crystallized in the nation-state.
And:
To approach the problem of the trans/national study of culture without addressing the way in which knowledge, as it is embedded in various social practices of language, labor, and life, is intrinsically part of the speciation of the human is to continue to blindly defer to the defining search of colonial/imperial modernity for the ultimate technology of human population engineering.
Jon Solomon, “The Trans/National Study of Culture and the Institutions of Human Speciation," Construction des savoirs en mondialisation. Changements de paradigmes cognitifs: Une révolution épistémologique? Colloque coorganisé par le Collège international de philosophie (www.ciph.org), la revue Transeuropéennes (www.transeuropeennes.eu) Paris, November 7–8, 2011.
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3 Jacques Rancière, “A Few Remarks on the Method of Jacques Rancière,"” Parallax 15, no. 3 (2009):122.
4 See, for example, the central role of the common in Negri's antinaturalist ontology of liberation, in which the common and the multitude exist in a relationship of mutual constitution. Cesare Casarino and Antonio Negri, In Praise of the Common: A Conversation on Philosophy and Politics (Minneapolis: Minnesota University Press, 2008). We think it makes sense to maintain such a conceptual distinction rather than conflate them; for a different approach, see, for example, Michael Hardt, "The Politics of the Common," ZNet,2009, http://www.zmag.org/znet/viewArticle/21899.