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I'm not at all sure that fiat is necessarily
the Fiat Motor Corporation - the Fabbrica
Italiana Automobili Torino.

2
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That Fiat has nothing to do with any fiat lux.

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It was simply the protagonist of an
important moment in the industrial
development of Italy.

4
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And that moment has in fact remained
unresolved and has left a lot of gaps
behind it.

5
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Personally, I have no further interest
in this sort of industry

6
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Or rather, the important thing is not that I
myself have no interest in it,

7
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but that it no longer matters to all
those people whose work is based
on a project...

8
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aiming for a transformation of industrial
structures on terms that go beyond...

9
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a Ford ideology, or the fundamental
premises of the modern age.

10
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Neither ideology nor technology can be
thought of as objective.

11
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ideologies are in fact an attempt to
condition or pre-shape reality.

12
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Technology is something that humans
have created and it incorporates the fact...

13
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that it can be commanded, as well as
the room to allow for self-expression.

14
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What we have to do now is a question of
pushing back command structures,

15
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and of further promoting expression.

16
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I myself grew up at a time when work still
was a matter of producing...

17
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merchandise with essentially physical tools.

18
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It used to be said, for example, that
workers have calloused hands.

19
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So for me it was quite a shock, in the
1970ies, to see these things starting
to change dramatically.

20
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But the most important thing that began
to change was that the new workforce,

21
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the younger workers that Fiat was starting
to hire, were no longer immigrant workers
from the south,

22
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those workers who had practically been
peasant farmers before being sent
to look for jobs in the factories.

23
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The new workforce consisted of the children
of that first generation of Fiat workers;

24
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all of them had gone to school,
they all had high-school diplomas,

25
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and many had gone to college.

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There had been a real anthropological shift,
and the change was quite profound.

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So, yes, this new generation of workers had
no other choice but to wage the battle...

28
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for better salaries - since money is
something you have to have,

29
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you cannot live without,
a perfectly basic survival tool...

30
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but they were starting to put up
a fight for more than that.

31
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They were beginning to understand that
machines could be made in different ways;

32
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and that money was more than just
a question of basic survival.

33
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Their need for money was also a question
of being able to continue to study,

34
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of a continuing process of education.

35
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The dreams and desires of these people
had changed very profoundly.

36
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In the 1970s workers were
asking for pay raises,

37
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for better salaries, for a
redistribution of profits,

38
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for a redistribution of the surplus value
extracted from their work

39
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from the time they spent at work.

40
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Today it's clear to everybody that
salaries are something that has to do
with your training and expectations,

41
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with the way you live, with the way
you'll grow old and retire,

42
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it's a question of the shape
your whole life takes.

43
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Everything depends
on what you're being paid.

44
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And the forms of labour activism
take this into account:

45
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the struggle grows ever more social,
and concerns itself

46
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for example, not only with the problem
of pay, the salary problem,

47
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but also with the problems
of war and peace,

48
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of the way we conceive of society,
of the ecological future, of everything.

49
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All these things become
elements of the struggle,

50
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and the site of the struggle
is no longer the factory,
or a single, smallish group of people,

51
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but must be a part, of the struggles
of a world-wide multitude.

52
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We, in fact, foresaw the scope of the kind
of struggle I've been describing:

53
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from the Los Angeles battles of 1992
to the Tienanmen revolt,

54
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from Chiapas to the France of 1995,

55
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and then in general to all the enormous
conflicts that came to a head in the wake...

56
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of the collapse of the Soviet Union
and its entire system of command.

57
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We took a good deep look at each of
these struggles, one right after the next,

58
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and were able to grasp a few of the
characteristics they had in common.

59
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But still we couldn't see them as
only a single thing,

60
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even if in fact they all departed from the
bottom up, as grass-roots phenomena,

61
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and all came about at certain moments in
a specifically capitalist development.

62
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The revolts of native peoples, the battle
against racism,
and many other struggles besides,

63
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they all seemed directed
toward the same goals,
and yet didn't share that consciousness.

64
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But then, in the wake of Seattle, these
various movements began to behave...

65
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as though they were faced
with a single adversary,
and with a single imperial power.

66
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So if you link this awareness to another
series of highly important elements,

67
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such as the new quality of work...

68
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and the bio-political dimensions
of human activity,

69
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that'll be the point at which we start to
grasp the notion of the multitude.

70
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As things grow ever more globalized
there's also more apartheid.

71
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The world runs on hierarchies.

72
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For as long as there's a system of
capitalism, a system of exploitation,

73
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it's clear that the fact that people are ever
more equal, or ever more the same...

74
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all of us are summoned to production,
to the very same degree that we,
in fact, exist...

75
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and the fact, also, that the social order
has become a bio-political order,

76
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it's clear that these things go hand in hand
with a system of command that has to
function as a hierarchy,

77
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with internal hierarchies, global hierarchies,
spatial hierarchies,

78
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hierarchies of knowledge, of images,
of language, of education and finally
you've got apartheid.

79
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We reach levels of exclusion
which actually go so far.

80
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And that's a paradox.

81
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Because all these things are taking place,
at a time when the world is all-inclusive

82
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and there's no place anywhere
that isn't a part of it.

83
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So inclusion in the world is a life necessity,

84
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and any exclusions and hierarchies appear
all the more cruel and ferocious.

85
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Politics and the lives we live
are by now entirely intertwined.

86
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They make up only one great structure.

87
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This is the way we live, so we can't draw
distinctions between economics and politics;

88
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economics and politics are
one and the same thing,

89
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and this is the reality
in which we have to move.

90
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I have always tried not to think
of myself as a ''radical,''

91
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even if the things I have to say are
expressions of radical positions;

92
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and these, in fact, are the kinds of
positions I've always tried to promote.

93
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I have always tried to be a voice,

94
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and thereby to function as an element
that acts in accordance with others.

95
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So whenever people call me a ''radical''
that makes me a little nervous.

96
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Because I'm not at all an anarchist.

97
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When you call yourself a ''radical'' you're
connecting up to anarchical traditions...

98
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which at times assert - in schools
of anarchical individualism -

99
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that rebellion on the part of the individual
is a value in its very own right.

100
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I don't feel that way.

101
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Rebellion, for me, can only be collective,
and it has to be constructive

102
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or directed toward the building of
another world, another reality.

103
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If there's something I'm proud of
it's precisely the fact...

104
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of having always been a radical voice,
but not in any individualistic way.

105
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I have always wanted to play my part
within a group, within the masses,

106
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and especially as part of a multitude:
these are places where individuality,

107
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or singularity, continue to exist,
but only by virtue of their being
shared by everyone.

108
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It seems to me that there's
something very beautiful in this
image of groups of crystals.

109
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Because crystals don't refer back
to themselves, since each is
a reflection of another.

110
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So, there's a kind of singularity here
which has nothing to do with individuality.

111
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Individuality is a feature of something
that lives on its own

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but if I put one crystal next to another,
the crystal presents itself as singular...

113
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only insofar as it reflects its neighbour,
and on and on, all the way back to infinity.

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For instance,
when I talk about a multitude...

115
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I'm talking, in fact,
about a group of singularities.

116
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These singularities don't exist in the way
that individuals are classically thought
to exist,

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as something with a substance all its own.

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Here it's a question of singularities that
only exist as parts of relationships,

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or only insofar as they reflect
one another, or place themselves
in a mutual relationship.

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This is what's absolutely fundamental,
the fact that a crystal is also a crystal...

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with an ability to exist in relationships,
and not simply to exist for itself alone.