as
the ‘‘maturity ofthe times’’ and the unity ofthe entire known
civilization, but it was challenged in its totality by a completely
different ethical and ontological axis. In the same way today, given
that the limits and unresolvable problems ofthe new imperial right
are fixed, theory and practice can go beyond them, finding once
again an ontological basis ofantagonism—within Empire, but also
against and beyond Empire, at the same level oftotality.
1.2
B I O P O L I T I C A L P R O D U C T I O N
The ‘‘police’’ appears as an administration heading the state, to-
gether with the judiciary, the army, and the exchequer. True. Yet
in fact, it embraces everything else. Turquet says so: ‘‘It branches
out into all ofthe people’s conditions, everything they do or under-
take. Its field comprises the judiciary, finance, and the army.’’ The
police includes everything.
Michel Foucault
From the juridical perspective we have been able to
glimpse some ofthe elements ofthe ideal genesis ofEmpire, but
from that perspective alone it would be difficult if not impossible
to understand how the imperial machine is actually set in motion.
Juridical concepts and juridical systems always refer to something
other than themselves. Through the evolution and exercise ofright,
they point toward the material condition that defines their purchase
on social reality. Our analysis must now descend to the level of
that materiality and investigate there the material transformation of
the paradigm ofrule. We need to discover the means and forces
ofthe production ofsocial reality along with the subjectivities that
animate it.
Biopower in the Society of Control
In many respects, the work ofMichel Foucault has prepared the
terrain for such an investigation of the material functioning of
imperial rule. First ofall, Foucault’s work allows us to recognize a
historical, epochal passage in social forms from disciplinary society to B I O P O L I T I C A L P R O D U C T I O N
23
the society of control. 1 Disciplinary society is that society in which social command is constructed through a diffuse network of dispositifs
or apparatuses that produce and regulate customs, habits, and pro-
ductive practices. Putting this society to work and ensuring obedi-
ence to its rule and its mechanisms ofinclusion and/or exclusion
are accomplished through disciplinary institutions (the prison, the
factory, the asylum, the hospital, the university, the school, and so
forth) that structure the social terrain and present logics adequate
to the ‘‘reason’’ of discipline. Disciplinary power rules in effect
by structuring the parameters and limits ofthought and practice,
sanctioning and prescribing normal and/or deviant behaviors.
Foucault generally refers to the ancien re´gime and the classical age
ofFrench civilization to illustrate the emergence ofdisciplinarity,
but more generally we could say that the entire first phase of
capitalist accumulation (in Europe and elsewhere) was conducted
under this paradigm ofpower. We should understand the society
ofcontrol, in contrast, as that society (which develops at the far
edge ofmodernity and opens toward the postmodern) in which
mechanisms ofcommand become ever more ‘‘democratic,’’ ever
more immanent to the social field, distributed throughout the brains
and bodies ofthe citizens. The behaviors ofsocial integration and
exclusion proper to rule are thus increasingly interiorized within
the subjects themselves. Power is now exercised through machines
that directly organize the brains (in communication systems, infor-
mation networks, etc.) and bodies (in welfare systems, monitored
activities, etc.) toward a state ofautonomous alienation from the
sense of life and the desire for creativity. The society of control
might thus be characterized by an intensification and generalization
ofthe normalizing apparatuses ofdisciplinarity that internally