Printed on a large canvas in the Foundry, and also present as an animation on the fourth screen of The Transparent Entity, it represent the main vectors of the project (the omni-presence of work in time and the space of symbolic production, its impact on the social tissue, and its enormous importance in the construction of subjectivity).
An expanded reflection on the Decalogue:
1. We understand the space of production as a total space.
The transformation of the forms of production has expanded the places of work to the totality of our living space.
The economic system has displaced hegemony from material wealth and industry to the values of the symbolic order.
Nowadays, information and ideas produce, and do so in any kind of space.
2. The time of production has also suffered important modifications, in the sense that "work" doesn't happen in a limited time anymore, and the time for leisure can be interpreted, evaluated and quantified as a productive time.
Thus, both "work" and leisure are relative moments which grow onto the totality of the time of our lives.
3. The concept of flexibility is presented as a kind
of lubricant oil which allows the articulation of this mechanism - as
a kind of M√∂bius strip between time and space.
Flexibility is a key concept in order to understand the basic concepts and problems derived from the labour system.
From the standpoint that we find ourselves amidst a system of control, which adds new forms of power to the disciplinary systems of the past century, flexibility appears to us as a double-edged sword, which de-regularises the realm of protection of a worker's rights, while it fosters ambiguity and confusion regarding the value of what we produce.
4 These considerations lead us to understand productive activity as:
a) In communication, the processes of dialogue and information exchange.
b) In social relationships, which are the final form in which value systems are established.
c) In the dichotomy between reception and consumption, which generates a variety of figures, among which we find clients, audience, interlocutors, collaborators, participants, consumers, etc.
5 One of the consequences of this system of production is precariousness, a precariousness which not only affects the realm of "work", but also conditions the totality of our existence. But, at the same time, the concept of precariousness generates an idea which can mobilise and represent wide social sectors.
We think that this conflict becomes intensely present in the distortions produced between life experience and the development of our character.
We also note the devaluation of our labour, fostered by temporality (separation between the producer and their activity), competition (separation between producers themselves), and the forms of division of labour brought along by globalisation (separation between the producer and the total product process).
The idea of precariousness leads us to:
6 A demand for a social debate on the organisation of time, particularly in less represented areas of productive labour. This debate should aim at not only understanding the current state of affairs, but, above all, at finding proposals and solutions to the forms in which globalisation imposes itself on all social groups.
7 To ask ourselves about the processes of subjectivity and identity construction,in which affection represents a fundamental factor.
8 To think about how and when we work (6), and about how the question of affection (7)points out and even factors in the issue of a possible non-productive time.
9 As well as a possible non-productive space.
10 These questions float around the M√∂bius strip, a continuous, single-sided surface traversed by the concepts of time and place of production, organised around the gaseous matter of desire.
We call the practical result of this conceptual order The Transparent Entity.
The M√∂bius strip allows us to speak of Labour. It is a continuous, single-sided surface, traversed by the time and space of production, impulsed by Desire.
We understand the space of production as a total space. The forms of production have changed, Labour has leaked into all the spaces we inhabit.
Nowadays information and ideas produce. When we buy a car, we don't just purchase it, we also acquire the advertised experience of enjoying it. We increment its value by driving it around the streets.
The strip is lubricated by the ideas of flexibility and permanent availability for the labour system. We are productive in our leisure, we are productive when we consume and we are productive in our social relations.
In the confusion of working time and intimacy, our life becomes
precarious. Our work problems are our personal problems.
Fragmentation and the turning of everything into a product have reached the concepts of space, time, bodies and identities.
Beyond complaining, this situation motivates us to generate spaces in which we, all the differents, can agree on where and when to work. And the possibility of of making and understanding ourselves without turning affection into a product.
The Transparent Entity pretends to reveal the gaseous malaise which
conditions us all. The Transparent Entity proposes a space for
physical congress and direct dialogue.