{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","uuid":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","normalized_title":"digitalcapitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","isbns":["2021022153","9781032119182","9781032119205","9781003222149","2405518376"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":343,"navigation_url":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title_url":"https://workshop.closeclaw.top/ai/title/Digital%20Capitalism","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","page_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page","search_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/search"},"page":{"printed_page":240,"pdf_page":254,"physical_index":254,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"9326a6801728f42eb2e4d52b9a6f5e9682a26780fd57fbf4c94f1ee53bcda0fb"},"chapter":"DIGITAL CAPITALISM","content":"Whereas, the slave constantly faces the threat of death, wage-labour only does so in particular cases, for example when workers are being asked to conduct lifethreatening work, such as cleaning up nuclear waste. Other than the slave, the wage-worker owns him-/her-self. In Capital (Volume 1, chapter 6) Marx (1867) formulates the unfreedom of wage-labour as the double freedom of labour. Modern labour is free because it is better off than slaves (although slavery has continued to exist in global capitalism), but it is also unfree because it is compelled to be exploited by capital and to having to enter class relations in order to be able to survive. Proletarians’ minds and bodies are not the private property of the dominant class, as slaves are, they are rather compelled by the “silent compulsion of economic relations” (Marx 1867, 899), the violence of the market that makes ordinary people die if they do not obtain money that allows them to buy commodities, which compels many to become wage-workers.\n\nA specific share of women experience domestic violence and economic dependence that force them to conduct reproductive labour against their will and create their fear to leave their partner. So, direct violence can be a means of coercion in the case of housework. But also commitment, solidarity, and love are important driving forces of reproductive labour. Housework can frequently involve hybrids of love and hatred, pain and pleasure, play and toil, care and violence, feelings of self-fulfilment, and alienation. Facebook labour is normally not coerced by physical and psychological violence but by monopoly power, which is a specific form of structural violence. Facebook’s and Google’s absolute market dominance and their restrictive terms of use and privacy policies force users to use these platforms if they do not want to suffer from social and informational disadvantages.\n\nIt would be a mistake to assume that the rise of capitalism and wage-labour has brought an end to slavery. Although slavery is older than wage-labour, it continues to exist in specific forms in capitalism. Jack Qiu (2016) speaks of iSlavery in his book Goodbye iSlave: A Manifesto for Digital Abolition, to indicate that slavery is still a reality in the 21st century, where the iPhone has become one of the dominant tools for the organisation of life. Qiu bases his understanding of slavery on the 1926 UN Slavery Convention that foregrounds the ownership of a person by another as the key feature of slavery. The Bellagio-Harvard Guidelines on the Legal Parameters of Slavery (Qiu 2016, 189–196) specify that the ownership of a person can entail buying, transferring, or selling her; exploiting her labour or sexuality; managing such exploitative use; profiting from the use of a person; transferring the slave to another person (e.g. a heir or successor); or physical or psychological mistreatment. These definitions are in line with Marx’s understanding of slavery that foregrounds the unfree character of a slave so that s/he is not in possession of his/her own body and mind.\n\n240\n\nThemes","previous_page":239,"next_page":241}