ABSTRACT
If social life is to be distinguished from political life and illuminated for what it is in itself, considerable work needs to be done by way of critiquing the forms of conflationism that work against this by eliding this important difference. It must be noted to begin with that social life is not a concept that is explicitly to be found in Deleuzian discourse. However, in footnotes one can find Deleuze acknowledging the work of phenomenological and ethnomethodological sociologists. The analysis of social life as a distinctive new phenomenon, for Bergson and his sources, was prompted by their perception of a social openness that modern people seemed to have found a way to include in the very fabric of their social relations. The multitude of Hardt and Negri oscillates between representing an advanced stage of human freedom and an advanced stage of exploitation.
