The term biocapitalism has forcefully entered contemporary sociopolitical discourse to indicate the current phase of manipulation and total exploitation by capital. The concept, clearly of Marxist origin, was extensively explored by social philosopher Michel Foucault in his writings and speeches on biopolitics and is now an emerging focus of study and reflection in the Italian sociological landscape. It describes that particular form of political economy born after Fordism and partly evolved from Toyotism (which introduced flexible production and workforce reductions), which includes cognitive capitalism, the intensive application of communication technologies and strategies, and the biotechnological exploitation of bodies and psyches.
Biocapitalism and globalization
Unlike classical capitalism, new forms of exploitation are not limited to the use of labor and the extraction of surplus value from the production of goods, but rather tap into every aspect and dimension of the person, life, and the environment, even to the point of exploiting the anatomical or tissue parts of even human bodies (genetic engineering, the trade in tissues, gametes, and organs). It exploits and draws energy from emotions, desires, imagination, and hopes, even from rebellion against its own political structure; it produces ever-new induced needs at breakneck speed; it exploits workers as well as customers-consumers—who are also called upon to contribute (an example of this is the various sharing sites). Biocapitalism does not adapt to producing goods, and especially services, that satisfy the current needs of buyers, but anticipates and produces them, modifying the very lives of consumers, placing them at the service of its own economic interests. Biocapitalism and its biopolitical superstructure are borderless and take advantage of the many opportunities offered by globalization . The barrier between work and private life tends to fade (the entire life of individuals is at the service of biocapitalism), as does that between the public and private spheres. Sociologist Vanni Codeluppi refers to this as what he calls the "window dressing" of social life, especially through social networks.
A new humanism?
Analyzing the infinite forms of biocapitalism and biopolitics is essential today for anyone who seriously wishes to understand reality and historical development, from macrostructures to the psychic and emotional life of individuals and their relationships. Reflecting on the new forms of resistance is desirable for establishing a new humanism in the social and behavioral sciences.
For further information on biocapitalism:
Codeluppi V., Biocapitalism ; Bollati Boringhieri 2008 and Social Window-shopping ; Bollati Boringhieri 2007
Bazzicalupo L. , Biopolitics. A Conceptual Map ; Carocci 2010.
Foucault M., The Birth of Biopolitics ; Feltrinelli 2015.
Fumagalli and Morini, Life Put to Work ; Franco Angeli 2009.
Hardt and Negri, Empire ; Rizzoli 2003.
Barbara GV Lattanzi
