is no coincidence that Antonio Negri concludes his trilogy of essays with Spinoza. Because all philosophy and all politics will always have to deal with Spinoza, yesterday and today, to think about the bifurcation, that of yesterday in the creation of the modern State and capitalism, at that key moment that was the seventeenth century, formation of a world that today we see crumbling, but without losing its power of dragging, destruction and reinvention.
As Diego Sztulwark says in his prologue, Spinoza as "ontological site of rebellions". And Negri will again inscribe the lineages of a subversive Spinoza, with the Neapolitan revolutionary Masaniello, with Machiavelli and with Marx, and more here, with the thinkers of the French 68, the so-called by Negri "joyful Spinozists", who extended us a bridge back and forth to him, from Matheron and Althusser to Deleuze.
With the latter, Negri will engage in a very suggestive dialogue to think about the conditions of a "machinic ethology" that does not paralyze us on a naturalistic plane, and for itself to link in a concrete way with an ethical-politics inserted in the real, "in the world as it is", "inside and against", in the tireless persecution and the never abandoned project of "organizing the infinite", Negrian formula in echo with that of "chaosmosis".
Basically, it is about reading Spinoza in terms of a "productive immanence", "purified version of spiritualisms of Deus sive natura", immanence-factory, since always in Negri it is about philosophy and politics. The "political science of absolute democracy" will never remain in the cabinet of the thinker, it will always be measured with the ways of life of the producers in the conditions of each present, with the forms of antagonism, with the perpetual investigation of the conditions in which power is surplus and constitution.