The fiction of hegemony is more threadbare than ever. The myth of the social contract is over. In place of coercion or consent, both of which depend upon granting transcendence to the state, posthegemony substitutes affect, habit, and an immanent multitude. Politics is biopolitics: in fact, it always has been, but today more clearly than before neither civil society nor the state are sites of struggle or objects of negotiation. At stake is life itself. One the one hand, increasingly corrupt forces of command and control modulate and intervene directly on the bodies of ordinary men and women. On the other hand, everyday insurgencies of constituent power reveal a multitude that betrays and corrodes constituted power from the inside, overflowing and escaping its bounds. The outcome of this confrontation is uncertain: constituent power may still fold back against itself; the line of flight that escapes may become suicidal; the multitude may turn bad and become monstrous; or perhaps, just perhaps, Exodus may lead to what Negri terms “the time of common freedom” (The Porcelain Workshop 161).
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