«a space of flows» in which in principle everything is interfaced with one another and flows into one another without transition. Donna Haraway calls this new logic of interfacing and of flowing «informatics of domination,» meaning that from now on materialities and organisms are to be understood within the logic of binarism and that they have become signs and codes: «The organism has been translated into problems of genetic coding and readout. » [16]

For Haraway, the decisive turn in the information society consists in the «translation of the world into a problem of coding.» Like Castells, with her conceptuality she would like to point out that power and exploitation are not simply dissolved in a network structure, but that they run differently and are rerouted. In his text «Postscript on the Societies of Control» [17] Gilles Deleuze also made reference to the rerouted power structures. He speaks of a society of control as opposed to a disciplinary society, as brought out by Michel Foucault in «Discipline and Punish.» In Deleuze's argumentation it again becomes clear—as was already the case in Haraway's concept of the «informatics of domination»—that the numerical

principle is used as a metaphor for the functioning of new social and economic structures of order. Further to Foucault's concept of the disciplinary, which is created qua social institutions of enclosure and surveillance (of which the panopticum is the model case), for the society of control Deleuze concludes: «On the other hand, the different control mechanisms are inseparable variations, forming a system of variable geometry the language of which is numerical (which doesn't necessarily mean binary). Enclosures are ‹molds,› distinct castings, but controls are a ‹modulation,› like a self-deforming cast that will continuously change from one moment to the other, or like a sieve whose mesh will transmute from point to point.»

The analogies in the argumentation are clear: As is the case for Haraway and Manovich, according to Deleuze it is now the code that counts as a new language and makes individuals «dividual.» He compares both forms of society with animals: The mole is the «animal of the space of enclosure, but the serpent is that of the societies of control. […] The disciplinary man was a discontinuous producer of energy, but the