The prevalence of workaholism has negative consequences on human health. Lack of sleep, a well-known problem among adults in modern society, is often attributed to overwork as a result of workaholism. Yet there is a lack of empirical research examining how and when workaholism will lead to sleep problems. To answer this question and to examine the longitudinal effect of workaholism on sleep in China, we investigate the mediating role of perceived evening responsibilities of work and the moderating effect of work autonomy. Two hundred and five Chinese working adults (58.0% female) voluntarily completed the online questionnaires at Time 1 (T1) and Time 2 (T2; 1-month later). Results showed that workaholism at T1 had a significant and positive correlation with sleep problem at T2. Further analysis suggested that perceived evening responsibilities of work fully mediated the relationship between workaholism and sleep problem. Work autonomy was shown to buffer the positive effect of workaholism on perceived evening responsibilities of work and attenuate the indirect effect of workaholism on sleep problem. While workers should be made aware of the negative impact of workaholism on sleep, organizations should also consider interventions to enhance employees’ autonomy and control of their work.

This article endeavours to address the experience of Chinese workers with occupational disease as an instantiation of Agamben's notion of homo sacer – the ultimate biopolitical subject whose life is located outside the “normal” political, economic and cultural practices and, hence, is rendered largely silent and unintelligible in the public realm. It argues that the victimization of the occupationally sick worker has become almost a blind spot at the centre of governmentality insofar as the specific set of social regulations and power relations has created a “double ambivalence” among the victims who are constantly and disturbingly caught in between the public and private, the productive and unproductive, and the culturally normative and the culturally deviant. Such experiences of marginality contribute to the understanding of the biopolitical nature of contemporary Chinese state power, which adopts extensive “stability maintenance” (weiwen) measures to reduce resisters to a state of “bare life” susceptible to the rule of exception.