(1) Alain Badiou, 'Prefazione all'edizione italiana' in _Metropolitica_, Naples: Cronopio, 2002, p.14.
(2) Hatebook is an 'anti-social utility that connects you with the people YOU HATE' (http://www.hatebook.org/). Other antisocial networking sites include Snubster, Isolatr, Introvertster, and Enemybook. See New Scientist, 'Antisocial networking' (April 05, 2006). See also Rajiv Mathew, 'Now, anti-social networking!', iDC (12 January 2008).
(3) Theodor W. Adorno, Negative Dialectics (first published 1966 in German), trans. E. B. Ashton (London: Routledge, 2000). In Adorno's view, theory and criticism are combined as negation responding to the apparent failure of political philosophy to realise its aims. Moreover, positive criticism leads to nothing and has become a self-serving commodity.
(4) See Andrew Keen's The Cult Of The Amateur: How Blogs, Wikis, Social Networking, and the Digital World are Assaulting our Economy, Culture (New York: Random House, 2007).
(5) Tom Hodgkinson, 'With friends like these...', The Guardian (January 14, 2008) (http://www.guardian.co.uk/technology/2008/jan/14/facebook).
(6) More detail on this is contained in the above article, Ibid.
(7) See Michel Bauwens, 'The Social Web and its Social Contracts: Some Notes on Social Antagonism in Netarchical Capitalism' (2008) (http://www.re-public.gr/en/?p=3D261).
(8) In this sense, the distinction between web 2.0 and 1.0 is just another example of capital recuperating the democractic potental of a 'new' technology and taking it into private ownership (including exploiting the work of the free software community in large part, and other publicly funded enterprise such the development of the Internet itself). See Dmytri Kleiner and Brian Wyrick, in 'Info-Enclosure 2.0', Web 2.0: Man's Best Friendster?, Mute vol. 2 #4 (January 2007) (http://www.metamute.org/Web-2.0-Mans-best-friendster/).
(9) Bauwens, op cit.
(10) Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, trans. Daniel Heller-Roazen (Stanford: Stanford University Press, 1998).
(11) If the network is a manifestation of ideology in itself, the question (in Hegelian terms) becomes how to encourage those that are part of network culture to make it operate for-itself (not simply in-itself).
(12) The notion of enmity and the friend/foe paradigm is identified by Carl Schmitt as a fundamentally political one and the basis for his views on state sovereignty and autonomy (in The Concept of the Political, University of Chicago Press 1996, first written in 1927). The second reference to Schmitt is based upon his particular dislike to American consensus-democracy.
(13) Negation of negation describes how negation operates twice - once, and then again upon itself in a reflexive manner. This logic underpins the Hegelian principle that it is only through 'abstract negativity' that 'concrete universality' can be attained. In other words, something only becomes 'concrete' when it reintegrates with its primary state. The role of negation, and its negation, in this context is important to understand some of the ways in which dominant ideas attempt to reproduce themselves, even when an oppositional stance is taken.
(14) Bruno Latour, Reassembling the Social: An Introduction to Actor-Network-Theory, (Oxford: Oxford University Press, 2005) p.108.
(15) Ibid. p.2.
(16) Ibid. p.22.
(17) Latour explains that it is never clear who is acting, like the actor on the stage who is never alone but part of a larger apparatus. It is forever unclear who and what is making the action - like a puppeteer who does not have, or does not believe they have, absolute control over the puppet, and it is unclear who is pulling the strings, Ibid. p.59.
(18) By 'network', in addition to information technology as in the work of Manuel Castells, Latour is referring to the older ambiguous description of interconnected points informed both by a sociology of organisation, Ibid. p.65.
(19) Felix Stalder, 'Fluid Objects: Reconfiguring Money and the Limits of Actor-Network Theory', paper given at the Sociality/Materiality conference, Brunel University, UK (Sept 9-11, 1999) (http://felix.openflows.com/html/fluidobjects.html).
(20) This is the position taken by Alexander R. Galloway and Eugene Thacker, in The Exploit: A Theory of Networks (Electronic Mediations, volume 21, Minneapolis: University of Minnesota Press, 2007).
(21) This position is underpinned by an understanding of biopolitics in the work of Foucault and control in the work of Deleuze.
(22) Ned Rossiter, Organized Networks: Media Theory, Creative Labour, New Institutions (Rotterdam: NAi/Institute of Network Cultures, 2006).
(23) Ibid. p.36.
(24) As an example, information on the undemocratic nature of wikipedia has been much discussed (http://www.theregister.co.uk/2007/12/06/wikipedia_and_overstock/).
(25) Maurizio Lazzarato, 'New Forms of Production and Circulation of Knowledge', trans. Bram Dov Abramson, in Josephine Bosma et al, eds. Readme! Filtered by Nettime: ASCII Culture and the Revenge of Knowledge (New York: Autonomedia 1999) p.224.
(26) Maurizio Lazzarato, 'Immaterial Labour', trans. Paul Colilli & Ed Emory, in Paolo Virno & Michael Hardt, eds. Radical Thought in Italy (Minneapolis: University of Minnesota Press, 1996) p.142.
(27) Juan Martin Prada, 'Web 2.0 as a New Context for Artistic Practices', iDC (27 December 2007), first presented at New Art Dynamics in Web 2 mode conference (http://medialab-prado.es/inclusiva-net/).
(28) Negri explains that two oppositions are at work: that between use value and exchange value of orthodox Marxism, and in addition objectified labor against subjective labor, in 'Back to the Future: A Portable Document' (1998), trans. Michael Hardt, in Josephine
Bosma, et al, eds. Readme! Filtered by Nettime: ASCII Culture and the Revenge of Knowledge, New York: Autonomedia, 1991) p. 68.
(29) Less cynically, the situation also says something about how willing people are to work, or labour, and how human action is linked to political freedom. For more on this, see Hannah Arendt's The Human Condition (Chicago: University of Chicago Press, 1998 [1958]).
(30) Latour, op cit. p.250.
(31) The alternative term 'worknet' is sometimes used to establish the action involved in the interconnections of 'net' and 'work' and to stress the work involved in networking. See Latour, op cit.
(32) See 'Irony 2.0' (2007) (http://www.metamute.org/en/Irony-Two-Point-Zero).
(33) Virno (2004) p.11.
(34) Confusion lies at the heart of sociology, according to Latour, 'between assembling the body politic and assembling the collective', op cit. p.161.
(35) This is what is referred to as 'non-representational democracy' to describe democracy decoupled from sovereign power. Rossiter is citing Virno's The Grammar of the Multitude (2004).
(36) And to Bauwens, this represents possiblities for a new social order in which the commons relates to the market based on post-capitalist principles of value creation and sharing, op cit.
(37) Paulo Virno, A Grammar of the Multitude: For an Analysis of Contemporary Forms of Life, trans. Isabella Bertoletti, James Cascaito, Andrea Casson (New York: Semiotext(e), 2004) p.40.
(38) Kliener and Wyrick, op cit. p.16. This is what they refer to as the 'Info-Enclosure' as opposed to the Commons, p.19. They point out that Usenet offered much the same services long before web 2.0, and how, in general, creative work is stolen from source.
(39) Angela Mitropoulos, 'The Social Softwar', in Web 2.0: Man's Best Friendster?, Mute vol. 2 #4 (January 2007) (http://www.metamute.org/Web-2.0-Mans-best-friendster/)
(40) http://project.arnolfini.org.uk/antisocial/