Every day hundreds of millions of us work for free for Facebook and Twitter and the like, producing tons of content without getting paid. The Mark Zuckerbergs are the ones who collect the cash while we get the attention we crave, our egos stroked while our pockets picked. Creative companies have often operated on a similar principle, offering freedom of expression in lieu of a good paycheck, but the new social-media firms and the tools that enable them have completely erased remuneration from the equation. Facebook would be the largest sweatshop in the world, except that even those factory laborers get paid a nominal amount.

In “The Smartphone Society,” a sprawling Jacobin article about our beloved, ubiquitous “hand machines,” Nicole Aschoff speaks to the way these new tools have reordered labor. An excerpt:

The expansion and reproduction of capital is dependent on the development of these new commodities, many of which emerge from capital’s incessant drive to enclose new spheres of social life for profit, or as political economist Massimo De Angelis says, to “put [these spheres] to work for [capital’s] priorities and drives.”

The smartphone is central to this process. It provides a physical mechanism to allow constant access to our digital selves and opens a nearly uncharted frontier of commodification.

Individuals don’t get paid in wages for creating and maintaining digital selves — they get paid in the satisfaction of participating in rituals, and the control afforded them over their social interactions. They get paid in the feeling of floating in the vast virtual connectivity, even as their hand machines mediate social bonds, helping people imagine togetherness while keeping them separate as distinct productive entities. The voluntary nature of these new rituals does not make them any less important, or less profitable for capital.

[Harry] Braverman said that “the capitalist finds in [the] infinitely malleable character of human labor the essential resource for the expansion of his capital.” The last thirty years of innovation demonstrate the truth of this statement, and the phone has emerged as one of the primary mechanisms to activate, access, and channel the malleability of human labor.

Smartphones ensure that we are producing for more and more of our waking lives. They erase the boundary between work and leisure. Employers now have nearly unlimited access to their employees, and increasingly, holding even a low-paid, precarious job hinges on the ability to be always available and ready to work. At the same time, smartphones provide people constant mobile access to the digital commons and its gauzy ethos of connectivity, but only in exchange for their digital selves.

Smartphones blur the line between production and consumption, between the social and the economic, between the pre-capitalist and the capitalist, ensuring that whether one uses their phone for work or pleasure, the outcome is increasingly the same — profit for capitalists.•

Two passages from Marshall McLuhan in the 1960s, which wondered about the new reality for privacy, connectedness, printed matter and jobs.

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From The Medium Is The Massage: An Inventory of Effects:

How much do you make? Have you ever contemplated suicide? Are you now or have you ever been…? I have here before me…Electrical information devices for universal, tyrannical womb-to-tomb surveillance are causing a very serious dilemma between our claim to privacy and the community’s need to know. The older, traditional ideas of private, isolated thoughts and actions–the patterns of mechanistic technologies–are very seriously threatened by new methods of instantaneous electric information retrieval by the electrically computerized dossier bank–that one big gossip column that is unforgiving, unforgetful and from which there is no redemption, no erasure of early “mistakes.” We have already reached a point where remedial control, born out of knowledge of media and their total effects on all of us, must be exerted. How shall the new environment be programmed now that we have become so involved with each other, now that all of us have become the unwitting work force for social change? What’s that buzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzzing?•

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From Jane Howard’s 1966 Life magazine article, “Oracle of the Electric Age“:

No people in the history of humanity, McLuhan insists, ever faced demands as grueling as those that confront us. We are witnessing simultaneously the end of what he calls the Mechanical, or Gutenberg, Era, dominated by movable type and later mechanical forms, and the birth pangs of the new and entirely different Electric Age, which he sometimes calls the Age of Circuitry, or of Information. As his books The Gutenberg Galaxy and Understanding Media explain, the change is the most traumatic since the transition 9,000 years ago, from the paleolithic culture to the neolithic, from hunting to agriculture.

The change, says McLuhan, is making movable type obsolete and with it books, newspapers, magazines–in fact all kinds of printed matter, including the sentence you are now reading. We will also have to junk the by-products of the Gutenberg invention which, says, McLuhan, have created our culture’s visual, literary, detached, linear approach to life. This dooms a lot more linear by-products than you might think, including railways, clotheslines, stocking seams, the grid system in city planning and stag lines at dances. Even points of view must go–”because it’s no longer possible to take a fixed position for more than a single moment.” So must jobs, which are fragmentary in nature and do not suit the new age in which people crave roles with depth involvement.•