In this short interview published inLibérationin March 2017, Bernard Stiegler reprises his argument for a contributory income, as is being trialled in the Plaine-Commune experiment. This is more or less the same argument and ideas presented in previous interviews I’ve translated, such as the Humanité interview, in which Stiegler attempts to provide the answer (albeit rather sweeping) to an incredibly gloomy prognosis of unemployment through full automation and peniary for the majority and with it the ever increasing loss of knowledge. Stiegler’ solution is the economic recognition of the value of work that currently is not captured economically. The device to achieve this is the contributory income, which unlike the Universal Basic Income seems to have a vague set of conditions attached.
The main idea here is Stiegler’s interesting distinction between what you get paid for and what you *do* – your employment [emploi] and your work [travail] – which gets to the heart of a whole host of debates (some that are quite long-running) around what we do that is or is not ‘work’ and how/whether or not it gets economically valued. It also builds on longstanding discussion about knowledge and care as a therapeutic relation [with each other, society, technology and so on] by Stiegler [see, for example, the Disbelief and Discredit series]. I think this may be useful for some of the critical attention to the gig economy and the ways in which people are responding to the current bout of automation anxiety/ ‘rise of the robots’ hand-wringing.
What is interesting to me about this interview is how little it moves on from Stiegler’s past articulations of this argument. There’s some sweeping generalisations about the extent and impact of automation based on questionable and contested sources (which I think does a disservice to Stiegler’s intellectual project). It is curious that the contributory income is still talked about in such vague terms. It is supposedly an active experiment in Plaine-Commune, so surely there’s a little more detail that could be elaborated? It would be interesting to see some more detailed discussion about this [sorry if I’ve missed it somewhere!].
The principle basis of the contributory income seems to be a fairly institutional (and as far as I can tell – peculiarly French) state programme for supporting workers in the creative industries. As in previous written work and interviews, Stiegler uses the idea of the “intermittents” or “intermittents du spectacle” to signify the idea of work that is subsidised through some form of state administered allowance, such as unemployment benefit. In France people working in the performing arts are entitled to claim for social security benefits designed for people without regular employment [as per the definition provided by Larousse online.]
So, here’s a fairly quick translation of the interview. As usual clarifications or queries about terms are in [square brackets]. I welcome comments or corrections!
The philosopher Bernard Stiegler determines a difference between employment, which today is largely proletarianised, and work, which transforms the world through knowledge, and thus cultivates wealth.
Philosopher, Director of the Institute of Research and Innovation (IRI) of the Georges-Pompidou centre and founder of the Ars Industrialis association, Bernard Stiegler has for several years concerned himself with the effects of automation and robotisation. He has notably published The Automatic Society 1: The Future of Work (Fayard 2015) and In Disruption: How not to go mad?(Les liens qui libèrent, 2016). Today he is deeply engaged with a project which beings together nine towns in the Plaine-Commune territory, in Seine-Saint-Denis, to develop and experiment with a “contributive income” which would fund activities that go unrecognised but are useful to the community.
Amazon intends to gain a foothold in the groceries sector with cashier-less convenience stores, like in Seattle. Is automation destined to destroy jobs?
For 47% of jobs in the US, the response from the Massachusetts Institute of Technology is potentially “yes”. The remaining 53% cannot be automated because they are professional roles. They are not proletarianised: they are valued for their knowledge, which gives a capacity for initiative. What makes a profession is what is not reducible to computation, or rather reducible to the processing of data by algorithms. Not all jobs can therefore be automated. But this does not mean they are entirely removed from the processes of automation: everyone will be integrated into automatisms.
For you “employment” and “work” are not the same thing…
For two hundred and fifty years the model of industrial employment has been proletarianised employment, which has continued to grow. At first it was only manual workers, today it has largely exceeded the tertiary sector and affects nearly every task. More and more functions of supervision and even analysis have been proletarianised, for example by ‘big data’, doctors have been proletarianised – which means they are performing less and less of their profession. Proletarianised employment is sublimated by closed and immovable system. Work, on the contrary, transforms the world. So there is employment that does not produce work in this sense, rather the reverse: there is work outside of employment.
The big question for tomorrow is that of the link between automatisms, work outside of employment, and the new types of employment that enable the valroisation of work. The aim of contributive income is precisely to enable the reorganisation of the wealth produced by work in all its forms and cultivate, using the time freed up by automation, the forms of knowledge that the economy will increasingly demand in the anthropocene, this era in which the human has become a major geological factor. It is a case of surpassing the limits through an economy founded on the deproletarianisation of employment.
Optimistic discussions would like automation to free individuals, by eliminating arduous, alienating jobs. But today, it is mostly perceived as a threat…
It is a threat as long as we do not put in place the macroeconomic evolution required by deproletarianisation. The macroeconomy in which we have lived since the conservative revolution is a surreptitious, hypocritical and contradictory transformation of the Keynesian macroeconomics established in 1933. Contradictory because employment remains the central function of redistribution, whereas its reduction, and that of wages, drives the system as a whole towards insolvency.
Employment can no longer be the model for the redistribution of value. And this can no longer be limited to the relationship between use value and exchange value. Use value has become a value of usury, that is to say a disposable value that “trashes” the world – goods become waste, as do people, societies and cultures. The old American Way of Life no longer works: which is why Trump was elected… However if employment is destroyed it is necessary to redistribute not only purchasing power but also purchasing knowledge by reorganising all alternative employment and work.
In what way?
We must rebuild the economy by restoring value to knowledge. Proletarianised employment will disappear with full automation. We must create new kinds of employment, what we call irregular employment [emplois intermittents]. They will constitute intermittent periods in which instances of work that are not instances of employment are economically valued. The work itself will be remunerated by a contributory income allocated under conditions of intermittent employment, as is already the case in the creative industries.
In Intermittents et précaires [something like ~ Intermittent and precarious workers] Antonella Corsani and Maurizio Lazzarato that irregular workers in the creative industries [intermittents du spectacle] work mostly when they are not employed: employment is foremost a moment of implementing the knowledge that they cultivate outside of employment. We must encourage the winning back of knowledge, in every area [of work]. This implies on the one hand to evolve the relationship between individuals and education systems as well as professional associations lifelong learning and so on.
And, on the other hand, to precisely distinguish between information and knowledge. Automated systems have transformed knowledge into information. But this is only dead knowledge. To overcome the anthropocene we must resuscitate knowledge by inteligently practising information – through alternative periods of work and employment. Only in this way can we re-stabilise the economy, where the problems induced by climate change, for example, are only just beginning, and where vital constraint [contrainte vitale] is going to be exercised more and more as a criterion of value. It is a long term objective… But today, what should we do? Nobody can pull a rabbit out of their hat to solve the problem. We must therefore experiment. This is what we are doing with the Plaine-Commune project in Seine-Saint-Denis, which in particular aims to gradually introduce a contributory income according to the model of irregular work [l’intermittence]. With the support of the Fondation de France, we are working with residents in partnership with the Établissement public territorial [something like a unitary authority area?], Orange, Dassault Systèmes and the Maison des sciences de l’homme Paris-Nord [a local Higher Education Institution]–and through them the universities Paris 8 and Paris 13– in dialogue with small and medium enterprises, associations, cooperatives and mutual associations [les acteurs de l’économie sociale et solidaire], artists, cultural institutions. It’s a ten-year project.
My brilliant colleague Clive Barnett is 
