{"id":48,"date":"2023-02-02T06:39:08","date_gmt":"2023-02-02T11:39:08","guid":{"rendered":"https:\/\/commons.princeton.edu\/eng574-s23\/?page_id=48"},"modified":"2023-04-16T12:01:53","modified_gmt":"2023-04-16T16:01:53","slug":"discussion-2","status":"publish","type":"page","link":"https:\/\/commons.princeton.edu\/eng574-s23\/discussion-2\/","title":{"rendered":"Weeks 1-8: APPROACHES &amp; PROBLEMS"},"content":{"rendered":"<h4 style=\"text-align: center\">A NOTE ON THIS PAGE<\/h4>\n<h6 style=\"text-align: left\">The entries on this page reflect an effort to document the unfolding of the NEW SCHOOLS seminar taught at Princeton in the Spring Term of 2023 (taught by <a href=\"http:\/\/dgrahamburnett.net\/\">D. Graham Burnett<\/a> and <a href=\"https:\/\/jdolven.princeton.edu\/\">Jeff Dolven;<\/a> launch syllabus <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/NEW-SCHOOLS-Syllabus-First-Half-of-Semester.pdf\">here<\/a>). Entries below follow a basic format: first, several pre-class-meeting &#8220;reflections&#8221; on the week&#8217;s reading (by students in the seminar, initialed at the end, to indicate authorship); then post-seminar reflections by Burnett &amp; Dolven. Throughout the thread everyone involved in the course has added comments and links, images, etc.\u00a0 We use the following convention for comments: \u00a0<span style=\"color: #339966\">green text<\/span> and single brackets for first-order interventions; <span style=\"color: #3366ff\">blue text<\/span> (and double brackets) for comments on comments; and <span style=\"color: #800080\">violet text<\/span> (and <em>triple<\/em> brackets) for comments on comments on comments (later we added <span style=\"color: #ff9900\">orange<\/span> for fourth-degree comments). Initialing comments is standard. For an earlier example of all of this at work, consider skimming the <a href=\"https:\/\/whatiswhatwas.wordpress.com\/\">chat thread from this course<\/a>, taught several years ago.<\/h6>\n<h6 style=\"text-align: left\">We used the thread below for Weeks 1-8, after which the seminar format switched to student presentations on specific &#8220;cases.&#8221; For more on that, go <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/new-schools\/\">here.<\/a><\/h6>\n<h6 style=\"text-align: center\">DGB &amp; JD<\/h6>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">* * *<\/p>\n<h1 style=\"text-align: center\">CLASS 1<\/h1>\n<h1 style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-75 aligncenter\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-scaled.jpg\" alt=\"\" width=\"2560\" height=\"486\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-300x57.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-1024x194.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-768x146.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-1536x291.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Blackboard-Class-1-New-Schools-2048x388.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/h1>\n<h2 style=\"text-align: center\">Readings<\/h2>\n<p style=\"text-align: center\">Leanne Betasamosake Simpson, \u201c<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Simpson-Land-as-Pedagogy-Nishnaabeg-Intelligence-and-Rebellious-Transformation.pdf\">Land as Pedagogy: Nishnaabeg Intelligence and Rebellious Transformation<\/a>,\u201d Decolonization: Indigeneity, Education, &amp; Society 3, no. 3 (2014): 1-25.<\/p>\n<p style=\"text-align: center\"><span style=\"font-size: 1rem\">Jonathan Lear,<\/span><span style=\"font-size: 1rem\">\u00a0<\/span><a style=\"font-size: 1rem\" href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Lear-To-Become-Human-Does-Not-Come-That-Easily.pdf\">A Case for Irony<\/a><span style=\"font-size: 1rem\">\u00a0<\/span><span style=\"font-size: 1rem\">(Cambridge, MA: Harvard University Press, 2011), pp. 1-41.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p>A few thoughts about our first session.\u00a0 First, just a thank you. It felt good to launch.\u00a0 And (perhaps you could sense this?), there is something very special for me to return to the classroom with my friend Jeff \u2013 we last co-taught in the pre-pandemic era.\u00a0 And that feels a little like a different world\u2026<\/p>\n<p>But we are in this world now, and in it we are committed, again, to what can happen in a classroom \u2013 and beyond it!<\/p>\n<p>So here we go\u2026<\/p>\n<p>We got underway by circling the room, and letting everyone say a few words about a \u201cteaching situation\u201d that informed the desire to become, oneself, a teacher (assuming, of course, that this is a way we thing about ourselves \u2013 we tried to leave that a bit open\u2026)<\/p>\n<p>The results were rich.\u00a0 So interesting to hear from everyone about \u201cscenes of instruction\u201d that left important memories.\u00a0 I began, myself, by talking about \u201cthe seminar NOT TAKEN\u201d \u2013 Wittgenstein with the charismatic Victor Preller.\u00a0 His Aquinas seminar marked me, but I was too afraid to continue with him into the twentieth century.\u00a0 Had he done something wrong?\u00a0 No, not at all.\u00a0 But his power as a thinker\/teacher, his passion, left me worried I would be wobbled by the walk with him into material that did not as easily align with my (youthful) soul.<\/p>\n<p>We went full circle, too, because by the time we got around the room, Jeff finished the loop by talking about the Wittgenstein seminar he DID take \u2013 with none other than Jonathan Lear, the author of one of our readings for the session.\u00a0 And Jeff affectingly invoked the way that Lear split the difference between philosophy and psychoanalysis \u2013 carefully declining (as Jeff experienced it) to offer the positive confirmations of insight that are at least one key way to conceive the teaching role.\u00a0 Thrown back onto himself, frustratingly, Jeff was left to wonder about what in what he was working to know was his own affair.<\/p>\n<p>Or anyway, that was how I heard the story.\u00a0 And it put me in mind of the lovely introduction to Jeff\u2019s first book\u2026<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-81\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM.png\" alt=\"\" width=\"1780\" height=\"1360\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM.png 1780w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM-300x229.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM-1024x782.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM-768x587.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-04-at-10.12.28-AM-1536x1174.png 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>[emoji smile]<\/p>\n<p>Right.\u00a0 So.\u00a0 I am not going to try to summarize all of your powerful and beautiful \u201cprimal scenes\u201d of teaching and learning.\u00a0 Maybe Jeff will!\u00a0 But I can list a few things that ended up in my notes \u2013 stuff to which, perhaps, we will return:<\/p>\n<ul>\n<li style=\"list-style-type: none\">\n<ul>\n<li style=\"list-style-type: none\">\n<ul>\n<li>Comic\/Radical <em>Permission<\/em><\/li>\n<li>Virtuosic <em>Command<\/em> (of the material)<\/li>\n<li><em>Softness <\/em>(this one gets a star \u2013 worth returning to that; what does it mean?)<\/li>\n<li>Generosity<\/li>\n<li>Ideality (some teachers became role models, or conveyed a sense of a possible\/desirable \u201cform of life\u201d)<\/li>\n<li>Community building<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<p>Again and again we heard (and articulated) versions of the notion that a teacher had played a role in helping us \u201ctake responsibility\u201d for our own formations\/educations.\u00a0 Or had made us feel that we ourselves were \u201cbeing taken seriously\u201d as thinkers or readers or makers.\u00a0 I am reminded, too, that R.S. slightly pivoted on the question, saying (as I heard him) something along the lines of \u201cit is hard to pull out a \u2018moment,\u2019 since teaching and learning has been, for me, so much about <em>relationships<\/em>.\u201d\u00a0 This, too, stayed with me.<\/p>\n<p>We did a turn out into the nuts and bolts of the course \u2013 the syllabus, the assignment, the <em>aspirations<\/em> (only later did we ponder the etymology of this word\u2026).\u00a0 I\u2019ll pass over all of that here, only underscoring that our idea is that across the first half of the class we will use our history and theory readings to help us build out, collectively, a kind of \u201ctemplate\u201d for thinking about \u201ccases\u201d of educational innovation (\u201cNew Schools\u201d).\u00a0 It will be that template that we will all then use, in the second half of the course, as we try to create a kind of library of comparable write-ups about the set of school-experiments that you choose as your final-project topics.\u00a0 More on all of that as we go\u2026<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>After the short break, we dug in on the Lear and the Simpson.\u00a0 A number of the terms that surfaced in that conversation ended up on the blackboard (I stitched together a photo of it, and have dropped it in above).\u00a0 It is worth looking back at those fragments.\u00a0 I find the line across the top quite touching: \u201cUnderstanding things by seeing how they are wrong.\u201d\u00a0 Sums up a significant thread through our educational forms, no?\u00a0 And yet, on that course, the process of understanding becomes a species of alienation.\u00a0 Or no?\u00a0 Hmmm.<\/p>\n<p>We spent time on the relationship between the two texts \u2013 which can fit together in a number of ways.\u00a0 Certainly one temptation was to ask whether a figure like Nanabush belongs in the sequence of (canonical) deep-ironizing teachers surfaced by Lear: Socrates and Kierkegaard.<\/p>\n<p>I will perhaps add my reservation about the Lear (which I much admired):\u00a0 I think I was not convinced, in the end, that he successfully defends the idea that \u201cthe ironic experience\u201d is in fact anything other than another iteration of (garden-variety?) \u201ccritical reason.\u201d\u00a0 Or, to put it another way, I am not sure one can hold space for a <em>god-struck erotic uncanniness<\/em> unless one is willing to invoke an effectively theological posture.\u00a0 What for me separates Lear\u2019s left column (\u201cnormal\u201d social scientific modes of recursive critical scrutiny) from the right column (\u201cwhich invokes the aspiration,\u201d as he puts it) is <em>exactly<\/em> the metaphysics he explicitly disavows, when he writes, \u201ca life exemplifying any of the categories in the right-hand column is neither ineffable nor supernatural\u201d (p. 26).<\/p>\n<p>So I am \u201cwith\u201d him, I think, in the broadest sense:\u00a0 we do indeed need to maintain ways of thinking and doing (teaching and learning) that can parse his left column from his right.\u00a0 And I am also with him that his ironic heroes can be understood to be using irony to subserve ideality (rather than merely distancing themselves and others from ordinary conditions of being).\u00a0 But he seems to think he can bring us with him on these claims without reference to metaphysics.\u00a0 And that seems to me to be incorrect.<\/p>\n<p>But perhaps I am wrong?<\/p>\n<p>What can surely NOT be wrong is Simpson\u2019s powerful exhortation on page 18:\u00a0 \u201cIf you want to learn something\u2026.Get a practice.\u201d\u00a0 I think that deserves to be boldface:<\/p>\n<p style=\"text-align: center\"><strong>GET A PRACTICE.<\/strong><\/p>\n<p>-DGB<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>&nbsp;<\/p>\n<p class=\"p1\">That opening round of everyone\u2019s scenes of instruction could be a kit for the whole course. Graham is right!\u2014I ended up making a short catalogue, catching everybody I hope. I&#8217;ll just echo him first, though, what a joy (and kind of a relief) to be back together with him, us two and us too, all of us.<\/p>\n<p class=\"p1\">OK: let me just meander through my memory, and my notes, make a few observations, and pull out a few big questions that we\u2019ll likely find ourselves following. One common theme: almost everyone\u2019s example turned around a particular person, almost always a professional teacher; methods, institutions, other students were variously involved and entailed, but it was a gesture, a tone or touch, a particular white seersucker suit that seemed to come first to mind. <b>(Do schools matter? Or only teachers?)<\/b> We will often be reading about pedagogies and institutional structures, and we will have to learn to recognize the teachers that inhabit them, and reckon whether and when we can parse charisma and experience from syllabus and method. (Schools will often want to disavow their dependence on particular teachers; when should we credit them?) PH and EH between them raised some version of this question about an architecture seminar that seemed to succeed for being both critical (\u201chow can we be more radical?\u201d) and also very personal. FS gave us a teacher who was gruffly generous with students\u2019 mistakes. <b>(What counts as wrong in a school? If anything?)<\/b> ZM spoke affectingly about a teacher\u2019s demanding \u201csoftness\u201d; what is that quality, and why should it make a difference? Sheer enthusiasm for the subject was transformative for LD. Sometimes these teachers taught clear lessons, sometimes they offered themselves as examples, as HB\u2019s teacher did, a cool, charismatic intellectual interloper in an academy of athletes. AK\u2019s intaglio professor was an example (or maybe even an allegory) of disciplined craft. <b>(What is the pedagogical role of <em>imitation<\/em>, implicit or explicit?)<\/b> RS saw the meaning and value of study in relationships developed over time, but he also wondered whether anything in those relationships could be isolated as teaching. <b>(Is there such a thing as teaching? Or only learning?) <\/b>Freud does place teaching among the impossible professions, with government and, of course, psychoanalysis.<\/p>\n<p class=\"p1\">Other moments mixed personal tribute with a particular incarnation of method. So, NB\u2019s professor with his gift for generous paraphrase. <b>(What is the pedagogical role of <i>translation<\/i>?)<\/b> A couple of teachers impressed for the sheer mass, even completeness, of their knowledge, as for CA. <b>(What does a teacher need to know to teach; what does a student need to know to (have) learn(ed); what counts, in a given school, as <em>knowledge<\/em>?) <\/b>NI was treated to a structuralist <i>Simpsons<\/i>. <b>(What is the pedagogical role of <i>analysis\u2014<\/i>cutting things into their parts?)<\/b> There was also some reflection on seriousness, and being taken seriously, as with CB\u2019s no-cocktails MFA seminar and MG\u2019s extra-curricular, after-class reading list. We may want to ponder the weight of that word, <i>serious<\/i>, as we go. CA emphasized the lesson of perseverance from artists she has worked with. CF told us about a teacher who allowed her to separate the study of architecture from glamorized suffering. <b>(Should school be hard? What kind of hard? Why?)<\/b> If there were any exceptions to this focus on teachers, perhaps they came from TU (whose scene of instruction was a community in Buenos Aires) and JM, whose teacher\u2019s open-ended, borderline-irresponsible assignment forced him to take is education \u201cinto his own hands.\u201d<b> (What does learning have to do with independence?)<\/b><\/p>\n<p class=\"p1\">Along with those questions, I\u2019d like to keep in mind, as well, a couple of basic ones that came up, about the individual <b>(How much of life does the school concern itself with: technical knowledge, political commitment, personal comportment, etc.?) <\/b>and about the school in its context <strong>(<\/strong><b>What is the relation of a school to its society: preparation, critique, model, etc.?<\/b><strong>)<\/strong>. Above all though, I hope we can carry forward the affecting thoughtfulness and openness of these stories. Everybody in a schooled society is shaped in the most profound and intimate ways by who taught them and how and where. For those of us who want to be teachers, the complexity of those influences is compounded. If we can stay that close to our experiences, and our feelings\u2014we will do well.<\/p>\n<p class=\"p1\" style=\"text-align: center\">*<\/p>\n<p class=\"p1\">OK: on to our discussions of the readings, Lear and Simpson. DGB and I had an intuition that they would make a good pair, and as I prepared for class I felt that intuition confirmed: we could start out with a bracing contrast between Simpson\u2019s immanent, continuous place-pedagogy, and Lear\u2019s transcendental irony; between the view from here, and the view from nowhere (two different places to build your school); between learning as a way of life, and learning as an interruption of life. So I was surprised that RS got us started with the opposite idea: roughly, that these two essays were quite alike, in that they both endorsed tradition, and were in some sense conservative. For Simpson, that meant the cultivation (and reconstruction) of Nishnaabeg ways of learning. For Lear, transcendental irony, for all of its abstraction from practical identity, was nonetheless potentially, indeed ideally, loyal to it. There was some dissatisfaction in the room on both counts, and that will be worth thinking about as we go. A couple of different accounts of \u201cradical\u201d may be in play. Do we mean by that word a return to a root, and if so, is that a historical root (some prior, effectively originary cultural formation) or a fundamental principle (for example, justice, or equality)? Or does it (also) mean for us a break and a novelty, a new beginning?<\/p>\n<p class=\"p1\">We puzzled over the way Lear\u2019s conception of irony seemed to cross over into theology. \u201cIronic existence need not show up in any particular behavioral manifestation\u2014though how one inhabits the social pretense will nonetheless be transformed\u201d (30). As I said in class, this remains strange for me to encounter from the man who taught me Wittgenstein, given W.\u2019s skepticism of the tendency to posit inner states that have no knowable expressions. It struck DGB and others as metaphysical, not to say theological. How do you make the apparently categorical leap from ordinary into radical irony? <span style=\"color: #339966\">[yes &#8211; or distinguish &#8220;conventional&#8221; reflective\/critical rationality from the &#8220;higher&#8221; (?) form of defamiliarizing distance at play in Lear&#8217;s big-I Irony &#8211; DGB]<\/span> And for that matter, how do you get back? How do you travel between here and nowhere? (Let alone, commute?) It should be said that Lear does keep returning to the <i>experience<\/i> of radical irony, of being \u201cgrabbed\u201d or \u201cshaken.\u201d Maybe we do well to hold on to that, to a feeling that is distinctive and powerful, a feeling that we often want to <i>explain as though<\/i> it were a moment of detachment, abstraction etc., or even ecstasy, in the sense of standing outside. (And in that case, his distinction has some force: radical irony, that exhilarating vertiginous anchorless clarity, is a different feeling from the self-dissonance of vernacular irony, with its shades of knowingness, sarcasm, resignation, etc.) Does education require such moments? Or even consist in them? Does teaching, does learning? (In the way that <em>poetry<\/em> is something that happens only occasionally in a <em>poem<\/em>?) Just one more thought about grabbing and shaking\u2014who grabs, who shakes? Lear is definitely not talking about corporal punishment, but the role of such main-strength somatic interventions in schools is a pretty ancient business. Hmmmmm.<\/p>\n<p><span style=\"color: #339966\">[DGB paused on the phrase \u201cto bring someone up short.\u201d There\u2019s something wonderful about this expression. It runs into itself, rising to diminish. Drop \u201cshort\u201d and it\u2019s \u201cto bring someone up,\u201d to edify. Keep it, and it means to give someone pause, to make them stop. Sudden perplexity, open-mouthed inadequacy are a leitmotif in much of the classical pedagogy literature we have read. But in Sitka, we heard another phrase which means the same but also a completely different thing: \u201cto hold someone up.\u201d I\u2019m struck by how these wordings encapsulate two very different pedagogical models, both built around the potentiality of the break. RS]<\/span><\/p>\n<p class=\"p1\">We just scratched the surface of Simpson\u2019s argument about land as pedagogy (as it were). We can return to it, as a description of a kind of pedagogical immanence. To take context-as-curriculum is to assume that nature and culture, as an integrated, mutually attuned totality, will train up a young person with lessons appropriate to their age as they go. (\u201cTrain,\u201d \u201clesson\u201d: imperfect words.) There are some particular ways of coming-to-know to study here: imitating animals, for the younger; and believing in advance, not after, for the older. But the force of the argument is a project of historical repair: it is addressed to the damages done by colonial pedagogy and society, and the alienation of the Nishnaabeg from the land. So, a number of binaries imposed by coloniality are undone, for example, the distinction between narrative and theory. A story can be a theory, and theory can be for everyone, a form of integration into community rather than an abstraction from it. \u201cThe implicate order provides the stories that answer all our questions\u201d (12). And learning seems to happen not as a result of discipline and effort, but as an opening in spaces of leisure and happiness. (Though Kwezens does have to answer her mother\u2019s questions, and then demonstrate her discovery to the community\u2014both are forms of evaluation, and come with some anxiety, which is managed by love and care and also successful learning.)<\/p>\n<p class=\"p1\">It\u2019s worth asking how Simpson wants her larger academic audience, outside the tribe, to read the essay. Does it explain why efforts should be made to grant the nation (a word she uses often) the autonomy to revive a version of this traditional pedagogy? Does it offer a program that anyone could follow? Between those two, are there lessons or maxims (e.g. about proceeding from belief rather than doubt, or about the role of imitation) that are applicable in other school settings? She is alert to the ironies here, though as CA pointed out, that doesn\u2019t mean she has an answer to them.<\/p>\n<p class=\"p1\">A final word about Nanabush. I want to keep after that question of the place of the trickster in the school, and the affinities between Nanabush and Lear\u2019s trickster-heroes, Socrates and Kierkegaard. Is Nanabush as trickster of a piece with the pedagogy of land? Is he a supplement to it? Does he in some sense <em>contradict<\/em> it, point out the insufficiencies of an immersion in what is, the need for guile, concealment, wit, transgression etc.? And if he is an instance of contradiction\u2014what do we make of that? We will be tempted throughout to be critical of the schools (institutional, theoretical) that we encounter, to prise open the way they contradict themselves, or our own values, or both. That\u2019s not a reflex to banish by any means. It is a basic mode of understanding. Schools themselves will often claim to be critical. But the sternest negative-dialecticians will acknowledge that no cultural construction is without its contradictions. Managing contradiction is what culture is for. School too? We\u2019ll want to get interested in the strategies by which various schools make their bid to resolve the antinomies of education, which might include that dubious distinction between teacher and student, between freedom and discipline, etc. etc. Sometimes critique will be the right instrument. Sometimes something maybe more like incubation: nourish these contradictions, and see where they lead us. Growing up, after all, provides ever new resolutions to problems of freedom and discipline, and growing up is (maybe?) what education is about. Contradiction is in itself a synchronic phenomenon and education is diachronic. Fortunately that\u2019s what a seminar is for, to give what we study some time.<\/p>\n<p>-JD<\/p>\n<hr \/>\n<p>&nbsp;<\/p>\n<h1 style=\"text-align: center\">CLASS 2<\/h1>\n<h2 style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-116\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-scaled.jpg\" alt=\"\" width=\"2560\" height=\"608\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-300x71.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-1024x243.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-768x183.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-1536x365.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1541-2048x487.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/h2>\n<h2 style=\"text-align: center\">Readings<\/h2>\n<p style=\"text-align: center\">Plato: <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Plato-Meno.pdf\">Meno<\/a>; <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Plato-Protagoras-excerpts.pdf\">Protagoras<\/a>, excerpts (317e-328d, on teaching virtue); Republic, excerpts from <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Plato-Republic-excerpts-from-2-and-3.pdf\">Book II-III<\/a> (367d-417b, on the polis and on imitation and arts), <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Plato-Republic-excerpts-from-4.pdf\">Book IV<\/a> (419-445b, on the city and the soul), and <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Plato-Republic-excerpts-from-6-and-7.pdf\">Books VI-VII<\/a> (486d-341b, on sophistry,\u00a0 and the allegory of the cave). The pdf&#8217;s here are from Plato, Complete Works, ed. John M. Cooper (Indianapolis, IN: Hackett, 1997).<\/p>\n<p style=\"text-align: center\">Isocrates: <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Isocrates-Antidosis.pdf\">Antidosis<\/a>, in Isocrates I, tr. David C. Mirhady and Yun Lee Too (Austin: University of Texas Press, 2000), pp. 201-264.<\/p>\n<p style=\"text-align: center\">Bernard Stiegler, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Stiegler-Taking-Care-of-Youth-and-the-Generations-excerpts.pdf\">Taking Care of Youth and the Generations<\/a> (Stanford: Stanford University Press, 2010), pp. 1-93.<\/p>\n<p style=\"text-align: center\">Judy Chicago (and others), <a href=\"https:\/\/judychicago.arted.psu.edu\/about\/onsite-archive\/teaching-projects\/womanhouse\/\">\u201cWomanhouse\u201d<\/a> (take a look at the primary sources; watch the 40-minute film).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECES (NB &amp; RS)<\/p>\n<p style=\"text-align: left\">I wanted to begin my post with a paraphrastic rendering of a scene from the Isocrates reading and move to a consideration of its relevance for our discussion last week about \u201cpractice,\u201d the paradoxical commitment of education (in its radical and \u201cconservative\u201d manifestations) to both heterogeneity and homogeneity, and the faculties or psychic\/cognitive processes for which teachers are responsible. Isocrates\u2019s <em>Antidosis\u00a0<\/em>instantiates and defends the practical limits of philosophical instruction against the twinned charges of impotent overpromising and corruption. The former camp argues that those lucky pupils who do go on to lead distinguished public lives owe their success to innate talents alone and, incongruously, that sophism itself seeks to flatten all qualitative distinctions between \u201cthe lazy\u201d and \u201cthe diligent\u201d (what in contemporary parlance we might call \u201cequality&#8221; of outcomes). Against this group of critics, Isocrates defends the modest claims of genuine pedagogy: \u201cWe acquire knowledge through hard work and we each put into <strong><em>practice\u00a0<\/em><\/strong>what we learn in our own way\u201d (15.201, p. 243, emphasis mine). This line of argumentation, Isocrates says, both disingenuously\u00a0<em>inflates\u00a0<\/em>the normative value, or intention, of such instruction (everybody who studies with Isocrates\u00a0<em>ought<\/em>\u00a0to and\u00a0<em>will\u00a0<\/em>become an Eunomos or Lysitheides) and unfairly\u00a0<em>diminishes\u00a0<\/em>its propitious effects. In other words, Isocrates maintains that he can aid those with natural talent\u00a0achieve a degree of excellence hitherto impossible, while those lacking such congenital facilities are, through study and practical application, able to rise above their gifted, but uncultivated, counterparts. To the second allegation, Isocrates contends that, besides the more obvious point that proselytizing unscrupulous behavior (even cleverly or through dissemblance) would destroy a teacher\u2019s reputation almost instantly, man\u2019s natural corruption renders any education in its exercise unnecessary, \u201cFurthermore, why would [any student] waste money for the sake of evil, when they can do evil whenever they want without paying anything? No one needs to learn such deeds; he only has to do them\u201d (15.225, p. 247).<\/p>\n<p style=\"text-align: left\">I wanted to isolate Isocrates&#8217; first defense against those critics who insist that his teaching must necessarily lead to (again anachronistically) equality of educational outcome. He insists that he never promised any such thing and, moreover, that the diverse gradations of talent, fortune, and practical experience ensure that, \u201cFrom every school only two or three become competitors, while the rest go off to be private citizens\u201d (15.201, p. 243). Later, however, he describes such education as resembling the other practical and bodily arts in its <em>common objective,\u00a0<\/em>coming to mirror their instructor through a dual process of individual-practical application and mimesis, \u201cAll those who have had a true and intelligent leader would be found to have so similar an ability in discourse that it becomes obvious to everyone that they received the same basic education. If they had no common character or basic technical training instilled in them, they could not have achieved such a similarity\u201d (15.204, p. 244). Is the distinction here a simple one between content and form? What unites the \u201cnaturally talented\u201d and those C+ students who \u201cgo off to be private citizens\u201d? Is it a shared commitment to the embodied practice of rhetoric, the psychic preparedness for and extemporaneous capacity to form judgments or opinions (<em>doxa<\/em>) in those \u201copportune moments [which] elude exact knowledge\u201d (15.184, p. 240). Is this about the cultivation of dispositions and the capacity to &#8220;self-authorize,&#8221; in the words of later German idealists? I was quite taken with Isocrates\u2019s general (though not unequivocal) demotion of philosophy to the level of other mechanical and bodily arts. In addition, he imposes clear limitations on its social and civic utility while defending its value as\u00a0<em>a<\/em>\u00a0precondition for virtuous public life and heeding attention to the intimate, bilateral relationship between speaking\u00a0<em>well\u00a0<\/em>(aesthetic and rhetorical perfection) and speaking\u00a0<em>truthfully,\u00a0<\/em>without reducing one to the other. It would be instructive to compare his views on how virtue is transmitted, its \u201cteachability,\u201d with those of Plato, Menos, Protagoras, and, to a lesser extent, Stiegler.<\/p>\n<p style=\"font-weight: 400\">As such, I also wanted to briefly raise the issue of the generational transmission of ethical commitment through <em>the law\u00a0<\/em>(and its derivation from the polyphonous and protean symbolic order, treated in starkly similar ways in both Isocrates and Stiegler, their normative commitments notwithstanding) and the relationship of the teacher to the burdens, judgment, and aporia of history.<\/p>\n<p style=\"font-weight: 400\">In addition, we are presented this week with several different pedagogic forms, rhetorical strategies, modes of emplotment, and instruction, and ways of arriving at the <em>telos\u00a0<\/em>(or lack thereof) of that instruction: from the classic Socratic\u00a0<em>elenchus,\u00a0<\/em>to Isocrates\u2019s idiosyncratic deployment of legalistic discourse (which helps him both make his substantive case for philosophy while immanently critiquing the infirmity of \u201cjuridical speech\u201d itself), to Stiegler\u2019s \u201ctraditional\u201d (though polysemous and erudite) academic monograph, to Judy Chicago et. al\u2019s spatial and environmental intervention. What can these different means of intellectual expression tell us about the multimodal nature of learning and what types of engagement (sensorial, psychic, emotional, etc.) do they demand?<\/p>\n<p style=\"font-weight: 400\">On a completely unrelated note, I also wanted to include a brief list of my favorite movies about education, schooling, expertise, &#8220;responsibility&#8221; in the Stieglerian valence, etc., along with their Letterbox\u2019d descriptions, for your perusal!<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/ball-of-fire\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/ball-of-fire\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw1JZI4h6lJ8DtN5Wgo06NlC\">Ball of Fire\u00a0(1941)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cA group of academics have spent years shut up in a house working on the definitive encyclopedia. When one of them discovers that his entry on slang is hopelessly outdated, he ventures into the wide world to learn about the evolving language. Here he meets Sugarpuss O\u2019Shea, a nightclub singer, who\u2019s on top of all the slang\u2014and, it just so happens, needs a place to\u00a0stay.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/the-gospel-according-to-st-matthew\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/the-gospel-according-to-st-matthew\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw0JJLdd3iDzXLh8yp_oRwsM\">The Gospel According to St. Matthew\u00a0(1964)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cThis biblical drama focuses on the teachings of Jesus, including the parables that reflect their revolutionary nature. As Jesus travels along the coast of the Sea of Galilee, he gradually gathers more followers, leading him into direct conflict with the\u00a0authorities.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/f-for-fake\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/f-for-fake\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw3aOF0a7mE3IWMSdEyYD60g\">F for Fake\u00a0(1973)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cDocuments the lives of infamous fakers Elmyr de Hory and Clifford Irving. De Hory, who later committed suicide to avoid more prison time, made his name by selling forged works of art by painters like Picasso and Matisse. Irving was infamous for writing a fake autobiography of Howard Hughes. Welles moves between documentary and fiction as he examines the fundamental elements of fraud and the people who commit fraud at the expense of\u00a0others.\u201d<\/p>\n<p><span style=\"color: #339966\">[Hey!\u00a0 I freaking LOVE this movie, and taught it in<a href=\"http:\/\/dgrahamburnett.net\/wp-content\/uploads\/2016\/01\/BurnettDG_HUM598_2011_Spring.pdf\"> The Art of Deception<\/a> class a while back&#8230; -DGB]<\/span><\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/over-the-edge\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/over-the-edge\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw0NgW8Bp2-Uw6VbFpq54YHa\">Over the Edge\u00a0(1979)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cA group of bored teenagers rebel against authority in the community of New\u00a0Granada.\u201d [this movie is insane]<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/the-decline-of-the-american-empire\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/the-decline-of-the-american-empire\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw36SXSTBNu6RnsqSHfCZhMd\">The Decline of the American Empire\u00a0(1986)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cFour very different Montreal university teachers gather at a rambling country house to prepare a dinner.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/naked\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/naked\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw1y-Xi334-_9q7P_irXNrsU\">Naked\u00a0(1993)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cAn unemployed Brit vents his rage on unsuspecting strangers as he embarks on a nocturnal London\u00a0odyssey.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/disturbing-behavior\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/disturbing-behavior\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw2VCr0My9_jQk6ol604bJjb\">Disturbing Behavior\u00a0(1998)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cSteve Clark is a newcomer in the town of Cradle Bay, and he quickly realizes that there\u2019s something odd about his high school classmates. The clique known as the \u201cBlue Ribbons\u201d are the eerie embodiment of academic excellence and clean living. But, like the rest of the town, they\u2019re a little too perfect. When Steve\u2019s rebellious friend Gavin mysteriously joins their ranks, Steve searches for the truth with fellow misfit\u00a0Rachel.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/election\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/election\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw3EHotEqdZCty1FnaoOiIZv\">Election\u00a0(1999)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cA high school teacher\u2019s personal life becomes complicated as he works with students during the school\u00a0elections.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"font-weight: 400\"><em><a href=\"https:\/\/letterboxd.com\/film\/leaves-of-grass\/\" data-saferedirecturl=\"https:\/\/www.google.com\/url?q=https:\/\/letterboxd.com\/film\/leaves-of-grass\/&amp;source=gmail&amp;ust=1675882696953000&amp;usg=AOvVaw0oeUe2ygOLbaTZhaedyP36\">Leaves of Grass\u00a0(2009)<\/a><\/em><\/p>\n<p style=\"font-weight: 400\">\u201cAn Ivy League professor returns home, where his pot-growing twin brother has concocted a plan to take down a local drug\u00a0lord.\u201d<\/p>\n<p>&nbsp;<\/p>\n<p>-NB<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>&nbsp;<\/p>\n<p>Jeff and Graham were not kidding when they warned us that assignments for this course may require us to adjust our habits of reading. How do we read Plato\u2019s Socratic dialogues, or Isocrates\u2019 <em>Antidosis<\/em>? Both are highly mediated textual artifacts that complicate, if not wholly block, our desire to extract chunks of knowledge out from the play of presentation. How about Bernard Stiegler\u2019s <em>Taking Care of Youth and the Generations<\/em>? This is a text that mobilizes the genres of treatise, plaidoyer, call to arms, and \u201cthink-piece,\u201d in the effort to explode the firmament of petrified ideas about schooling and to reconnect us to its vital roots: the formation of an integrated (\u2018transindividuated\u2019) self and society by the <em>techne<\/em> of attentive care. And what do we make of Judy Chicago and Miriam Schapiro\u2019s film <em>Womanhouse<\/em>? How does this filmic reverberation of a site-specific art installation, and the feminist collective that emerged with it, document the pedagogy of the place (to adapt Simpson\u2019s term) in practice?<\/p>\n<p>There is a problem, at least for me it\u2019s a problem, of approach. I don\u2019t think this is only a question of how to cope with the multiple genres\/media of our sources. It\u2019s also not necessarily an issue with their quantity. To be sure, when Graham and Jeff gave their fair warning, they were referring to the practice (apparently, it\u2019s routine in Dickenson Hall) of assigning more books per week than I have fingers per hand with which to read and write about them. But I understood their remarks another way, too. For the problem of \u201chow to read\u201d is baked into the premise of this course. To contemplate \u201cNew Schools\u201d in an old-school environment is almost by definition going to be self-reflective. So, let\u2019s think about the \u201cSources and Authorit[ies]\u201d of \u201cReceived Wisdom\u201d (to speak with, and slightly tweak, the syllabus heading for this week) as they appear to us in the time and place this seminar. (Well, seminar blog, really.)<\/p>\n<p>I\u2019ll focus in my \u201cthink piece\u201d on the Socratic texts, especially <em>Meno<\/em>. What kind of \u201cNew School\u201d do we find in a text like <em>Meno<\/em>? We might start by observing that a Socratic dialogue is not like most other texts. It is certainly not like many texts we would normally call \u201cscholarly,\u201d i.e., texts befitting of those engaged with schools and schooling. (Let\u2019s put aside, for a moment, the interesting speculation that <em>Meno<\/em> was supposedly the first text on the syllabus at Plato\u2019s Academy in ancient Athens; though we might wonder that Plato <em>did <\/em>start a school, in fact; I don\u2019t think we can say the same about Socrates, though many might claim to be his students.) The issue is, and I think it\u2019s no trivial point, that a Socratic dialogue does not speak for itself. Socrates (forget Plato) doesn\u2019t communicate directly to us as readers or hearers of the dialogue. At the same time, we can assume from entrances like Anytus\u2019 (89c ff.) we \u2013 people like us \u2013 are \u2018implied\u2019 by the texts as living participants (invited guests, as it were, like Meno) in the dialogic space. But what kind of participants are we, and what kind of space do we enter and make when we reenact the dialogue in reading?<\/p>\n<p>It&#8217;s not original to observe that Plato\u2019s use of the dialogue form is of a piece with its \u2018content.\u2019 Already Aristotle pointed out that the Socratic dialogues are not apodictic but dramatic works and \u201cakin to mime\u201d (<em>Poetics<\/em>, somewhere). But we might then ask ourselves, of <em>what<\/em> is dialogue an imitation, a mime, a gesture? What is <em>Meno<\/em> (the text)<em> doing<\/em>? It\u2019s helpful (as least to me it is) to think about Steigler\u2019s thought that attention arises through certain \u201ctechnologies\u201d (or \u201ctechniques\u201d). Of course, lots of people talk about a \u201cSocratic method,\u201d and supposedly some of what goes on under that name bears some resemblance to what we read in this text. But I\u2019m struck by something else, and it is the \u2018situatedness\u2019 of the dialogue as an encounter between two individuals, rather than a battlefield of ideas. After all, the text is titled (apparently authentically so) <em>Meno<\/em>. It\u2019s <em>not<\/em> titled after its theme, i.e., \u201cVirtue,\u201d even though it could have been, and like the <em>Republic <\/em>was. This seems important because it invites us to think about what is happening to <em>Meno<\/em>\u2019s soul, his <em>psyche<\/em>, throughout the drama of the dialogue. For instance, when he is being \u201ctorpedoed\u201d (his word; 80a-b). \u201cWho is Meno,\u201d we might ask, as Socrates does, at 71b, the very beginning of the dialogue. While we\u2019re at it, we might ask the same about Socrates, and be mindful of changes in our own souls\/psyches, when accept his invitation to \u201cseek[] together\u201d what it is we are wanting to know (80d).<\/p>\n<p>Thinking about how <em>Meno<\/em> can help us think about \u201cNew Schools,\u201d I\u2019d like to offer some questions to close. Who is the Socrates we find in the <em>Meno<\/em>? How would we characterize him (trickster? ironist? teacher?)? Can we discern something like a Socratic <em>ethos <\/em>on display in interactions with Meno (say, at 70a-73c, and 80a-81e), Anytus (89e-94e), and Meno\u2019s slave (82b-85c)? Are there any positive models, or hints of models, of collectivity, any chances for empowerment, from these encounters? (Maybe let\u2019s deal with the <em>Republic <\/em>excerpts, where this is an explicit topic of conversation, separately.) What do we make of <em>Meno\u2019s <\/em>\u201cdramatic arc;\u201d does Meno end up where we started; did we witness something like learning, and if so, how was it brought about?<\/p>\n<p>-RS<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS BY DGB &amp; JD BELOW)<\/p>\n<p>We had a lot to talk about today. And we launched from the two think pieces above, which so nicely move from the Isocrates to the Meno \u2014 and set us up with half a dozen good questions. We read both of them aloud (we won\u2019t always do this), and used the occasion to put this chat thread up on the screen and look at it together.<\/p>\n<p>(That also provided an opportunity to review the technics of our WordPress site, and to go over the nuts and bolts of the CMS. With luck, everyone should now be ready to post comments and references in here using our conventions. Let\u2019s all try to do one intervention \u2014 however small! \u2014 \u00a0by our next class meeting.)<\/p>\n<p>We went into the Meno first, and our baseline question was, \u201cwhat kind of teacher is this?\u201d or, perhaps, \u201cwhat kind of <em>teaching<\/em> is this?\u201d Later, we would put the question differently: \u201cis there a <em>school<\/em> here?\u201d<\/p>\n<p>As far as the last of these versions is concerned, I hazarded a negative. Plato, certainly, had a \u201cschool.\u201d But Socrates feels like a gadfly, like an unusual\/insurgent\/charismatic <em>singularity<\/em>. One has little sense of \u201cstudents.\u201d Also, perhaps this is exactly to ask a crucial \u201cNEW SCHOOLS\u201d question: <em>Do schools need students?<\/em><\/p>\n<p>Bracket that. (Although it seems worth pointing out that Womanhouse would seem to be difficult to parse into teachers and students\u2026)<span style=\"color: #008000\"> [CA note: Ya I agree with this. Womanhouse is a success in part because student is teacher; teacher is student. These binaries have no jurisdiction in that space. And, more food for thought; such a configuration of multiplicities can be found in one person and not only in one house, or school:<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-438\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-29-at-5.53.30-PM.png\" alt=\"\" width=\"1146\" height=\"1256\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-29-at-5.53.30-PM.png 1146w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-29-at-5.53.30-PM-274x300.png 274w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-29-at-5.53.30-PM-934x1024.png 934w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-29-at-5.53.30-PM-768x842.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p><span style=\"color: #008000\">Carolee Schneemann, Eye Body: 36 Transformative Actions, 1963]<\/span><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>The Meno can be divided into two parts, and one can reasonably ask whether we learn more about Socrates\u2019s pedagogy in the first half (the seemingly formal conversation with Meno himself) or in the second (where Socrates very definitely \u201cperforms\u201d a lesson, demonstrating his theory of <em>anamnesis<\/em> by means of extensive parley with Meno\u2019s slave). In the first part we catch a glimpse of Socrates the \u201ctorpedo\u201d\u2014not really a \u201cstingray\u201d I shouldn\u2019t think, as the Guthrie translation has it, but rather a specifically <em>electric<\/em> ray (<em>Torpedo torpedo<\/em>). His power? To stun, to numb. A glancing contact produces paralysis; one isn\u2019t sure what to say next.<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-115\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-09-at-3.29.00-PM.png\" alt=\"\" width=\"428\" height=\"373\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-09-at-3.29.00-PM.png 1498w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-09-at-3.29.00-PM-300x262.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-09-at-3.29.00-PM-1024x893.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-09-at-3.29.00-PM-768x670.png 768w\" sizes=\"auto, (max-width: 428px) 100vw, 428px\" \/><\/p>\n<p>In the second part, however, there is none of that. Instead, Socrates seems immensely adroit at eliciting exactly what he wants in this phase of his teaching-work.\u00a0 He gets a lot of movement and speech out of his pupil.<\/p>\n<p>Which of these is \u201cthe Socratic method\u201d still thematized in law school classrooms?\u00a0 The latter, really, I think.\u00a0 The leading by questions.\u00a0 Not the rendering-mute by stupefying techniques of <em>Destruktion<\/em>.\u00a0 That is pretty uncommon in the professional schools of our time, I should think.<\/p>\n<p>Both of these modes, however, can be understood <em>performatively<\/em>, and we spent a good deal of time on theatrical\/performative readings of several key moments in the text. (Important reference here, which came up in our conversation, <a href=\"https:\/\/www.journals.uchicago.edu\/doi\/full\/10.1086\/670284#:~:text=Martin%20Puchner's%20The%20Drama%20of,an%20enemy%20of%20the%20theater.\">Martin Puchner, <em>The Drama of Ideas.<\/em><\/a>)<\/p>\n<p>&nbsp;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-107 aligncenter\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-scaled.jpg\" alt=\"\" width=\"2030\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-scaled.jpg 2030w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-238x300.jpg 238w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-812x1024.jpg 812w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-768x968.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-1218x1536.jpg 1218w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1546-1624x2048.jpg 1624w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p>This passage detained us. We noticed that Socrates is here \u201cperforming\u201d the kind of philosophical answer that Meno seems to want \u2014 in contradistinction to the kind of answer that Socrates has already provided (which doesn\u2019t conform to Meno\u2019s Gorgias-addled sensibility). There is something of the <em>hypnotic<\/em> in the way Socrates\u2019 interlocutor here, as elsewhere, appears to be slipstreamed into a peculiar zombie-conformity with Socrates\u2019s \u201cscript.\u201d (In the final line, some translations actually have &#8220;Theatrical&#8221; for &#8220;high-sounding&#8221; \u2014 the Greek term, Justin pointed out, is a cognate adjective meaning &#8220;tragical&#8221; or &#8220;of or pertaining to the high style of theater&#8221;; there is <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/4428537.pdf\">a whole super-interesting essay on the translation of this word in the Meno that I just found<\/a> &#8212; check it out!).<\/p>\n<p>This hypno-zombifying <em>foo<\/em> is a feature of both part one and part two of the Meno, and it may have something to do with Meno\u2019s own allusion to Socratic \u201cwizardry\u201d (and it may have more than a little to do with \u00a0the rage of Anytus and others downstream).<\/p>\n<p>Eros, too, figures here in this passage (at 76a) \u2014 and we permitted ourselves a moment of reflection on the libidinal economy of conversation in general, and pedagogical encounters more specifically.<\/p>\n<p>RS suggested (as I understood him) that Socrates seems to come across as a person skilled\/adroit in human situations \u2014 a person with a feel for what to do in conversation. And this feels really right. It goes to the heart of what obviously made Socrates so compelling to his contemporaries, as well as to the long tradition that inherited their efforts to document what he was \u201clike.\u201d<\/p>\n<p>This made me want to invoke Nietzsche\u2019s damning denunciation of \u201cSocratism\u201d in <a href=\"https:\/\/www.gutenberg.org\/files\/51356\/51356-h\/51356-h.htm\"><em>The Birth of Tragedy<\/em>.<\/a> For Nietzsche something of that very \u201cpersonableness\u201d \u2014 that extremely self-possessed, never-discomfited, hail-fellow-well-met <em>energy<\/em> \u2014 is precisely what marked Socrates as the new prophet of <em>soullessness<\/em>: Socrates was \u201chappy,\u201d because he basically liked the way his feel for things felt. Yes, he went around saying he didn\u2019t know anything, but he seems to have been pretty sure he knew that \u2014 and he was cool with it.<\/p>\n<p>What about <em>pain<\/em>? What about <em>suffering<\/em>? What about <em>tragedy<\/em>? Or even just <em>BEAUTY<\/em> \u2014 what about that? Nietzsche didn\u2019t think Socrates had any equipment for that stuff. Indeed, that very <em>incapacity<\/em> was, in effect, his <em>secret sauce<\/em>.\u00a0 It\u2019s what made him epochal.\u00a0 For Nietzsche, Socarates marked the birth of intellectual complacency masquerading as \u201cinquiry.\u201d This made him, in Nietzsche\u2019s estimation, something like the patron saint of <em>professors<\/em>. This was a big ick for the uber-dramatic sage-bard of Sils Maria. From his perspective, neither knowing nor not knowing, thusly modeled, <em>can do us any real good at all<\/em> when it comes to the stuff that matters most: our existential condition, our existence before death, our status as hostages to time.<\/p>\n<p>By affecting, and perhaps <em>achieving<\/em>, a blindness to all that, Socrates serves maieutically to engender a newly majestic stultification: cheerful thinking as supernal <em>cluelessness<\/em>.<\/p>\n<p>(Full disclosure:\u00a0 I am sympathetic to this reading of the figure of Socrates, at least as he comes down to us.) <span style=\"color: #339966\">[I&#8217;d be curious to hear more, DGB. For me, Nietzsche\u2019s takedown, scathing as it is, lands on a strawman. I think this has to do with the \u201cepochality\u201d he attributes to S. I just don\u2019t recognize much of the Socrates we read in the nineteenth-century German&#8217;s \u201cSocratism.\u201d Nietzsche casts Socrates as the grinch of tragedy and brands him as a \u201cdespotic logician\u201d (112). Socrates wallpapered the awful truth of existence with the illusionary screen of \u201cscientism\u201d (3). Well, I\u2019m all for pitting \u201cscience\u201d against \u201cart,\u201d if that is what we\u2019re doing (4). But why the Hellenic masks? Who was it that said all philosophy is \u201cunconscious autobiography?\u201d <a style=\"color: #339966\" href=\"https:\/\/www.gutenberg.org\/files\/4363\/4363-h\/4363-h.htm#:~:text=It%20has%20gradually%20become%20clear%20to%20me%20what%20every%20great%20philosophy%20up%20till%20now%20has%20consisted%20of%E2%80%94namely%2C%20the%20confession%20of%20its%20originator%2C%20and%20a%20species%20of%20involuntary%20and%20unconscious%20auto%2Dbiography\">Oh, right.<\/a> Don\u2019t get me wrong. Nobody does brooding better than Nietzsche. But we just saw Socrates educate a slave and humble a tyrant with warmth and wit, no less. Talk about power. I\u2019ll take him over caustic sneers and ecstatic ululations from a pontifical nay-sayer any day. RS]<\/span><\/p>\n<p>Back all that out for a second.\u00a0 Ask a different question: What does it even mean to teach <em>when you think everyone already knows everything? <\/em><\/p>\n<p>This is, of course, a very deep question. We will see it answered in a manner that stands quite apart from the Meno when we get to Ranci\u00e8re\u2019s <em>The Ignorant Schoolmaster.<\/em> Teaching in such a way as to <em>demonstrate equality<\/em> is a very radical project, and while Ranci\u00e8re positions it at the crucial nexus of democratic aspiration, Socrates, at least as figured by Plato, does not seem especially interested in playing out the (potentially democratic) implications of his own theory of knowledge. Certainly <em>The Republic<\/em> is anything but democratic\/liberal \u2014 on the contrary, it is basically sort of terrifying. No?<\/p>\n<p>The Noble Lie. We spent only a moment on this. It is such an extraordinary <em>punctum <\/em>in this canonical text. I referenced it in relation to the Stiegler, in that I believe it is not wrong to understand Steigler as centrally concerned with something like \u201cmytho-facture.\u201d Not that he is a fabulist, or a fantasist, or a proponent of some kind of cheap ideological propaganda. Not at all.<\/p>\n<p>But when he alludes to \u201cnootechnics\u201d I take him to be referring to a stratum of shared commitment that is a layer deeper than \u201cpsychotechnics,\u201d which are themselves deeper framing architectures that enable\/condition our \u201cprimary retentions\u201d (in a Husserelian sense).<\/p>\n<p>Which is to say, human communities are built out of what they share by way of analytics\/narratives that are themselves, functionally, \u201cconditions of possibility\u201d for thinking. These are contingent, emergent, and specific. They are historical.\u00a0 They are, in effect, \u201ctradition.\u201d \u00a0They therefore stand in some ambivalent relation to what can be dismissively called \u201cmyth.\u201d This layer of ourselves, when it is operational, is also a layer we share with others. It does not exactly defy critical scrutiny (one function of \u201creason\u201d for Stiegler, a true inheritor of enlightenment ideals, is precisely the reflexive and emancipated investigation of such foundations). But we cannot, somehow, \u201cdo away with it\u201d and remain human (the <em>other <\/em>function of reason is exactly to equip us to move from and with what we share). \u00a0Here is Stiegler on just this (it is the passage I read in our final class exercise\/discussion\/experiment \u2014 see my marginalia about the echo I felt, here, of Lear on Socrates, last week, where we read that meditation on the &#8220;twinned-ness&#8221; of Socratic ironic distance\/alienation [pausing all day to think] and Socratic civic commitment [fighting courageously like a good athenian]):<\/p>\n<p>&nbsp;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-112\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-scaled.jpg\" alt=\"\" width=\"2508\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-scaled.jpg 2508w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-294x300.jpg 294w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-1003x1024.jpg 1003w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-768x784.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-1505x1536.jpg 1505w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1547-2007x2048.jpg 2007w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p>Part of what is so puzzling (fascinating, really) about Socrates\u2019 theory of knowledge is the strange way it <em>underscores<\/em> and <em>erases<\/em> \u201chistory\u201d all at once: on the one hand, everybody already knows everything because their souls are eternal, and therefore everyone has <em>already<\/em> come to understand everything across countless lives (learning is thus merely a matter of remembering); on the other hand, however, <em>actual history<\/em> is totally irrelevant, and indeed utterly <em>undifferentiated<\/em> (because everyone already knows everything, and all they need to do is remember it). The kinds of truths that are of interest here \u2014 Justin made this point \u2014 are not \u201cbodies of knowledge\u201d (they have no particularity, they cannot be located in time or space), they are, rather, eternal things, unchanging things, truths like those in geometry and logic.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>I have already written a lot, so I am going to skip briskly through some of the rest of the stuff that was on my mind during our time.\u00a0 But I would be remiss if I omitted to mention the intensity of my reaction to the Isocrates.\u00a0 It was not a text I knew well before Jeff suggested it, and I really felt how beautifully it fit together with our other reading.\u00a0 The lovely <em>chiasmus<\/em> of this \u201capology\u201d against Socrates\u2019s own: both condemned for \u201ccorrupting the youth,\u201d and one invoking philosophy as the anti-rhetorical, while the other invokes rhetoric as the \u201ctrue\u201d philosophy.\u00a0 Very beautiful, somehow.\u00a0 And affecting to think of the different outcomes.<\/p>\n<p>For my part, in the space of politics, I am more sympathetic to Isocrates\u2019s invocation of \u201cpublic reason,\u201d and the essentially <em>civic\/discursive<\/em> work of persuasion.\u00a0 One can hardly think of a more \u201crhetorical\u201d move than saying \u201cmy way of getting to the truth is 100% rhetoric-free!\u201d and something about that aspect of the Socratic-philosophical program creeps me out.\u00a0 As a historian of science, I have long been especially interested in the forms of truth-making that have succeeded, maximally, in presenting themselves (successfully) as \u201cjust\u201d the truth-stuff, with none of the human-stuff.\u00a0 This is sort of how science works.\u00a0 And it is powerful magic.\u00a0 And by no means trivial.\u00a0 Nor is it all some kind of \u201cruse.\u201d But its modes do not conduce, in my view, to successful orchestration of social life in which humans flourish in their non-inhumanity, and do so well with other beings.\u00a0 The reasons for this should be obvious: it is an \u201cinhuman\u201d project, so it deals imperfectly with humans.<\/p>\n<p>So give me Isocrates any day over Socrates, if the project is organizing a polis. Proto-pragmatism?\u00a0 I can see it\u2026<\/p>\n<p><span style=\"color: #008000\">CA note: &#8220;Concepts are more like a beating heart that reoxygenates the blood provided it is connected to the rest of the circulatory system.&#8221;<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-277\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/The-five-loops-of-the-circulatory-system-of-science-Latour-1999b-100-With-permission-1-300x206.png\" alt=\"\" width=\"665\" height=\"317\" \/><\/p>\n<p><span style=\"color: #008000\">Bruno Latour, The five loops of the circulatory system of science (1999).<\/span><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Ok.\u00a0 For the last thirty-five minutes we sat cross-legged in a circle on the floor and tried to do something along the lines of a \u201cconsciousness-raising\u201d exercise \u2014 with \u201ctaking care of the youth\u201d as the theme.\u00a0 It only sort of worked, maybe.\u00a0 Or even maybe didn\u2019t work.\u00a0 Why not?\u00a0 Hard to say.\u00a0 But it was interesting to change our body positions, and reconfigure ourselves in the room.<\/p>\n<p>And as for the Stiegler itself, I will say only that I do subscribe to the idea that education itself can be understood as the formation of attentional capacities.\u00a0 Some of you may know that I have given a lot of the last decade to work in this area (I am very actively involved with this non-profit activist coalition, called <a href=\"https:\/\/friendsofattention.net\/\">The Friends of Attention<\/a>, that works in that area, and did<a href=\"https:\/\/press.princeton.edu\/books\/hardcover\/9780691239828\/twelve-theses-on-attention\"> this book<\/a> last year).<\/p>\n<p>Oh, and while we are on links.\u00a0 <a href=\"http:\/\/www.estarser.net\/communiques\/wp-content\/uploads\/2018\/08\/Goodway-Tearsheet.pdf\">Here is a link to the gig-of-old:<\/a> Jeff Dolven as the Socratic figure \u201cCaspar Tootles\u201d in a redux performance of the <em>Symposium<\/em>.<\/p>\n<p>[mischievous winking emoji]<\/p>\n<p>-DGB<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p class=\"p1\">I\u2019m going to start with some high-altitude thoughts about the readings\u2014a map I made in my head on Wednesday morning, which, inevitably, we did not follow, but may be worth laying out for you now. Or maybe not a map, but a series of sketches. Let\u2019s start with Plato, and the elenchus, particularly as we encounter it in the Meno and the Protagoras.<\/p>\n<p class=\"p1\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-132\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.37-PM-300x263.png\" alt=\"\" width=\"141\" height=\"124\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.37-PM-300x263.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.37-PM.png 512w\" sizes=\"auto, (max-width: 141px) 100vw, 141px\" \/><\/p>\n<p class=\"p1\">This one you probably have to imagine in three dimensions, because each turn is also supposed to be an advance in the conversation; so, a spiral staircase, headed up. Or, headed down?\u2014if its fundamental work is critical, dismantling opinion. Or then again, maybe it\u2019s just spinning in place, and the effect is dizziness, or perplexity. At all events: here is the idea that teaching is closely entailed exchange between two parties. You might lengthen one or the other of the lines to suggest the predominance of one or the other of the speakers. There are power effects here, as Lauren observed. But let the diagram stand for the moment as at least an idealization of dialogue.<\/p>\n<p class=\"p1\">Next, Isocrates:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-133\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.53-PM-300x263.png\" alt=\"\" width=\"133\" height=\"117\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.53-PM-300x263.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.09.53-PM.png 512w\" sizes=\"auto, (max-width: 133px) 100vw, 133px\" \/><\/p>\n<p class=\"p1\">This one is simple enough: Isocrates is a rhetorician who performs in public, and his speech goes one way. This is what Socrates so distrusts, the continuous utterance that is never accountable to itself or to its audience. It flows on, untested. Isocrates clearly does believe that the polis can benefit from such speech. That said, as a diagram of his pedagogy, it implies more than it shows, for what he is defending is <i>training<\/i> in rhetoric, which is a matter of exercise, effort, practice; and typically, of the analysis of speech into its component schemes and tropes, to facilitate that practice. Education is training to speak in public. Also, to some extent, theater?\u2014another term that Socrates abjures.<\/p>\n<p class=\"p1\">Now how about this?<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-134\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM-300x57.png\" alt=\"\" width=\"584\" height=\"111\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM-300x57.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM-1024x196.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM-768x147.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM-1536x294.png 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.16-PM.png 1944w\" sizes=\"auto, (max-width: 584px) 100vw, 584px\" \/><\/p>\n<p class=\"p1\">What a hopeless project, a diagram of Stiegler! But what I am attempting to capture are the long circuits of human experience that for him are both the work of education and the quality of attention. I find the argument challenging, but hugely stimulating: the idea seems to be that when the young study with the old, they internalize old and deep, even mythic patterns of thought that undergird the specific lessons we think we are teaching; we may not be conscious of these patterns (\u201ctertiary retentions\u201d), but they are nonetheless available to imitation.\u00a0<span style=\"color: #339966\">[Maybe I&#8217;m digging into the question of &#8220;transgenerational learning&#8221; too literally here, but this did make me wonder &#8211; is there a school that takes this into consideration in a meaningful way? This feels like one of the great losses of the learning-as-career-making model &#8211; that the only intergeneration exchange happening in a typical classroom is two pronged, split between the teacher (almost always older), and the students (typically of a similar age). While there are important exceptions to this rule, I can\u2019t think of a school that meaningfully considers age as part of the makeup of the diversity of experiences that constitute a meaningful learning environment (maybe something like Columbia\u2019s School of General Studies, for \u2018non-traditional\u2019 degree candidates?). While intergenerational learning is happening at some MFA programs (though not, it seems, necessarily by design), I can&#8217;t think of any humanities oriented degrees that support &#8220;learning&#8221; as such beyond in a transgenerational setting that doesn&#8217;t ultimately amount to job training. But maybe a school is the wrong place for this kind of learning entirely? &#8211; CB]\u00a0 <\/span>Attention itself is not measured by time spent in concentration on a given object, but rather, by the thickness of the encounter, the ways in which a given act of reading (for example) activates associations that are transgenerational. <span style=\"color: #339966\">[I really care about this part of this text, and love what you are doing with it here, Jeff; I have <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/comment-on-Stiegler-dgb-.pdf\">inserted a longish comment on this part of Stiegler here<\/a>, which is also a gloss on Dolven&#8217;s analysis -DGB]<\/span>\u00a0<span style=\"color: #0000ff\">[[I\u2019m trying to take in what\u2019s being said\u2026 taking note of Steigler\u2019s <i>singularity<\/i> of attention. So, we have one attention to give at one time. Riffing on DGB\u2019s physics invocation with \u201cscintillates\u201d, like a laser, this attention can \u2018ping\u2019 and excite an entity. The depth of attention depends on the amplitude of excitation, which may resonate and excite other layers in the \u201ccircuit\u201d (or we can call them subdominant modes).<span class=\"Apple-converted-space\">\u00a0<\/span>Decoupling the depth or amplitude of attention from a linear marching timescale in this way \u2026 is liberating? With the attention we pay, time is not money.\u00a0Does this singularity of attention imply that learning is necessarily discrete and diachronous (referencing back to JD\u2019s note earlier note), like the stitches in Stiegler\u2019s knitted textile? Idk, because, like, Voldemort splits his soul into seven pieces, can we divide our attention into multiple, synchronous parts and expect to end up somewhere good? Do hypnotists deal in this type of magic? Asking for a friend. -LD<span class=\"Apple-converted-space\"> ]] <span style=\"color: #993366\"><span style=\"color: #800080\">[[[Hey &#8212; just quick to say: I love to read LD digging in on this metaphor; I am not sure Stiegler himself thought it in ways that were especially concerned with the fine-grained elaboration of the &#8220;vehicle&#8221; in quite this way, but I DO think the proposal holds up under such scrutiny. It could be a very cool project to play it out a few ways along the lines you explore here.\u00a0 -DGB]]].<\/span> <\/span><\/span><\/span>Quite odd!\u2014given that we usually think of attention as a perfectly circumscribed subject-object situation. But it\u2019s worth trying to get your head around, this proposal that to attend to an object <i>is<\/i> to activate these associations\/affinities\/contests etc. Which would be to say that attention is a <i>meaningful<\/i> condition, not just a perceptual one, and that the more meaning there is, the more attention there is. I think that\u2019s right? So the diagram suggests long circuits across four generations, and you might think of an act of attention as happening anywhere along that range, cutting across two, three, or four lines of transmission. So what, you might ask, is the implicit pedagogy here? Play is one example for S., especially with a Winnicottian transitional object. (This is in keeping with his organology, which is to say, his sense that human organs and various technical prostheses are to be considered together as part of the larger project of nootechnics; another really hard idea, but he wants us to wean ourselves from categorical distinctions between, say, the hippocampus and the Aeneid and the internet.) Another vital scene of instruction, for him, is reading itself. Play with a book?<\/p>\n<p class=\"p1\">The last one is simple:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-135\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.39-PM-300x266.png\" alt=\"\" width=\"143\" height=\"127\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.39-PM-300x266.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screenshot-2023-02-10-at-12.10.39-PM.png 506w\" sizes=\"auto, (max-width: 143px) 100vw, 143px\" \/><\/p>\n<p class=\"p1\">You could, of course, prefer an architectural model for the pedagogy of Womanhouse, a house of many rooms, some of which are stages. But the circle is the basic arrangement of consciousness raising at it was practiced around 1971, going around, with everyone speaking about a common topic. It\u2019s quite different again from any of the foregoing. There is opportunity for testing, for debate, of<span class=\"Apple-converted-space\">\u00a0 <\/span>Socratic sort\u2014but it is not built for that, because there is no necessary argumentative link between any two positions on the circle. It seems to be optimized for an accumulation of ideas and experience, on the assumption that the participants will learn that way, responding to one another, to be sure, but in a more holistic way, with less emphasis on testing the ideas of any one member. It seems to be the group that is learning. And what an open word \u201cconsciousness\u201d is! There\u2019s probably another affinity with analysis or group therapy, and there, maybe a connection to the Socratic scene in the sense that the activity is arguably critical\u2014not because it undertakes specific refutations or unveilings, but because such talk in a supportive environment about charged topics (sex, gender, labor!) will surface ideological assumptions, raise them up where they can be seen.<\/p>\n<p><span style=\"color: #008000\">CA note:\u00a0 <\/span><span style=\"color: #008000\">How can a democracy deal with questions of affect and time, with pre-dividual networks and virtual threats? &#8220;While the social nervous system may be stimulated to react to the uncertain threat of a (place something here), somehow the same elements work in reverse with a crisis like (place something here), in response to which our sense of emergency towards a virtually certain disaster is dulled. The dispersion of the threat into a surround of fear seems to make it inescapable, while the same dispersion around (place something here), the difficulty perceiving it as an object or event, allows a perpetual deferral of action. This suggests the need for a theory of democracy which can account for affect in more complex ways; we ignore them at our peril.&#8221;<\/span><\/p>\n<p><span style=\"color: #008000\">And, <\/span><\/p>\n<p><span style=\"color: #008000\">Tony Cokes, Evil.12. (edit.b): Fear, Spectra &amp; Fake Emotions (2009): <span style=\"color: #0000ff\"><a style=\"font-size: 1rem;color: #0000ff\" href=\"https:\/\/vimeo.com\/250387442\">https:\/\/vimeo.com\/250387442<\/a><\/span><\/span><\/p>\n<p class=\"p1\">So: back-and-forth, broadcast (and the training for it), long circuits, the circle. All schematic models of a pedagogy that might define a school, or be included in it. I mentioned John Durham Peters in class, and you can read what he has to say about dialogue and broadcast in <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Peters-Dialogue-and-Dissemination.pdf\">Speaking into the Air<\/a>. And I should also say, this kind of diagram-making is an old habit of mine, as you can see in the rest of that chapter from <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Dolven-Scenes-of-Instruction-in-Renaissance-Romance-introduction.pdf\">Scenes of Instruction<\/a> that Graham cited last week.<\/p>\n<p class=\"p1\">OK: so we might have made the class a geometry lesson, if my whimsy had played out: what <i>did<\/i> happen? We were launched with two wonderful thought pieces, for which thanks to NB and RS. I\u2019ll just ramble around our conversation a bit. The Meno and the Protagoras are both centrally concerned with the question of whether virtue is knowledge or not, and also whether it is many or one. You might be able to argue that these are versions of the same question: that is, if there are many virtues, none reducible to the other, then you have yourself a taxonomy, which you can memorize, repeat, and so on. If virtue is only one thing, it seems less knowledge-like, and it becomes difficult to distinguish between two versions of coming to a conclusion, 1) an essence or 2) an aporia. I\u2019m getting dangerously close to trying to do philosophy here, though, and so let\u2019s stick to pedagogy, which is where our discussion was. (Except that in these dialogues, are philosophy and pedagogy properly distinguished?\u2014<i>and that is not true of all philosophy<\/i>.)<\/p>\n<p class=\"p1\">I feel like we didn\u2019t quite get to how dialogue is really supposed to teach you. We should keep thinking about that. But we were very attentive to possible deflections. One was theater, which seemed to be, from Socrates\u2019 perspective, the performance of knowledge you already have (see the passage DGB cites), particularly as a continuous, uninterrogated utterance. <span style=\"color: #008000\">[Shameless plug here: I co-taught a course a few years back on theater and teaching \u2014 it was called <a href=\"http:\/\/dgrahamburnett.net\/wp-content\/uploads\/2013\/08\/598-syllabus-enacted-thought-for-circulation.pdf\">&#8220;The Enacted Thought,&#8221;<\/a> and I think I showed you all the <a href=\"https:\/\/enactedthought.wordpress.com\/\">thick discussion thread<\/a> that came out of it (we did <a href=\"http:\/\/dgrahamburnett.net\/wp-content\/uploads\/2013\/08\/Flyer-for-Pulling-Imaginary-Teeth.jpg\">a performance together<\/a> as the final project, and it travelled to a theater festival in Europe) &#8211; DGB]<\/span> Mere theater, that is, with all the ancient prejudices about its seductiveness and inauthenticity. To perform a thought in this way, for Socrates, is not to know it, but merely to hold it as an opinion, effectively, a script you read from. On the other hand, there was a really interesting line of discussion about the theatricality of the dialogue form itself, with its multiple characters, its currents of affect, its obdurate im-personation of even the most abstract reasoning. Why, why? To remind us that reasoning is never unsituated? To model for us how dialectic can be pursued even in the variable weather of human conversation? Is all this human stuff interference, and Socrates has to <i>teach through it<\/i>, if teaching is what he is doing? Or is this all somehow part of the teaching?<\/p>\n<p class=\"p1\">There is also the deflection of desire (that is, desire as deflection, from dialectic), the various flatteries and half-seductions that arise, and here we might ask some similar questions. Is this how to teach\u2014part of the art of manipulation that holds open a space for dialectical rigor? Or is it somehow part of the lesson? (Elsewhere, of course\u2014especially in <i>The Symposium\u2014<\/i>desire will be the ladder up which knowledge must climb, or the lower rungs of it, at least.) One thing that desire did was make us aware of power, and the potential for forms of domination in such exchanges, especially when they are so asymmetrical. One way to abjure power relations is to defer to method, inquiry, etc., but these dialogues are interested profoundly in the techniques of personal manipulation\u2014they have often been read as celebrations of Socrates\u2019 thought, but none of the difficulty we experience in reading them that way is extrinsic or accidental.<\/p>\n<p class=\"p1\">And that torpedo fish, yes yes!\u2014a lot here finally turns on how we value that condition of numbness. Is it a way of starting over, resetting; a kind of remedy to our complicities, an opportunity to re-found our knowledge? Or at least, see it fresh? (Is it like being grabbed or shaken by radical irony, for Lear?) But funny to think of that as being <i>numb<\/i>. Numbness seems like the opposite of ecstasy. Is it? Quite remarkable to think of education as directed toward this state of paralysis. Again, an <i>interruption<\/i> of education, or the <i>only moment<\/i> that could truly be called education? I don\u2019t think Stiegler thinks this way, with his emphasis on long circuits. Is Socrates a circuit breaker? (I suppose I should say I\u2019m also really interested in perplexity generally: often the difference between people who are comfortable in school and people who are not has to do with how comfortable they are being perplexed. If you expect to know the answer right away, if you assume that the teacher is the teacher and the smart kids are smart because they somehow already get it, you are going to feel awful a lot of the time. But if you think of puzzlement\u2014DGB might return us to the phrase \u201cnegative capability\u201d; is that anything like numbness?\u2014as full of potential, as fertile, as propaedeutic rather than terminal, and as everybody\u2019s predicament and privilege\u2014well then, you might come to be quite happy in school; at least, if your school is one that gives you time to be perplexed.) <span style=\"color: #339966\">[&#8220;Negative capability&#8221; is an odd phrase. It seems to describe tolerance for ambiguity. That might fuel the latent abundance JD invokes. But it performs its own kind of ambiguity when we think about its origin. Apparently, it was coined by the poet <a style=\"color: #339966\" href=\"http:\/\/mason.gmu.edu\/~rnanian\/Keats-NegativeCapability.html#incapable:~:text=I%20mean%20Negative%20Capability%2C%20that%20is%2C%20when%20a%20man%20is%20capable%20of%20being%20in%20uncertainties%2C%20mysteries%2C%20doubts%2C%20without%20any%20irritable%20reaching%20after%20fact%20and%20reason\">John Keats in a letter<\/a> discussing Shakespeare. The Bard beats other poets like Coleridge, Keats says, because he\u2019s untroubled by &#8220;any irritable reaching after fact and reason&#8221; when faced with \u201cuncertainties, mysteries, doubts\u201d baked into human existence. Knowledge-hungry poets like Coleridge, on the other hand, are &#8220;incapable of being content with half-truths.&#8221; I get that Romantic poets and friends of poetry probably think this hits the mark. How else to perceive <a style=\"color: #339966\" href=\"https:\/\/www.poetryfoundation.org\/poems\/44477\/ode-on-a-grecian-urn#:~:text=Beauty%20is%20truth,need%20to%20know.\">the identity of beauty and truth<\/a> than by suspending that pesky drive to be logically precise. But do we really want to sacrifice fact and reason on the altar of poetic truth? Is the beauty-truth really \u201call ye need to know?\u201d Take \u201cnegative capability\u201d from aesthetics and put into politics and you might get something like the\u00a0 cognitive dissonance, with all its pseudo-justifications, that we see so much of today. RS]<\/span><\/p>\n<p class=\"p1\">OK: to the break! And then back. Consider that circle a first experiment in something it would be great to get comfortable with and good at, fitting ourselves into a new pedagogy, in this case the discussion-circle of consciousness raising. I took my little description from Priscilla English\u2019s \u201c<a href=\"https:\/\/judychicagoportal.org\/projects\/womanhouse\">Womanhouse: A Feminist Creative Environment<\/a>,\u201d which she wrote in 1972. She quotes Judy Chicago: \u201cWe started having consciousness raising sessions during which everyone sits in a circle and speaks individually on a single topic\u2014your relationship to your mother, anger, sex, whatever. Soon patterns begin to appear, not patterns of personal neurosis but of the culture\u2019s dogmas regarding women. This gave us a lot of material to build art from\u2026\u201d (2). I gave a general description above, but it\u2019s worth observing that Chicago is especially interested in the way that a group can discover how thoughts experienced as personal neuroses can be recognized as a culture\u2019s dogmas\u2014or one might say, as ideology. Quite a different way of surfacing ideas from dialogue (or even for the group-Socratism of Habermasian speech situations?\u2014that\u2019s a tendentious characterization, not sure I would sign of on it, but I\u2019d like to think more).<\/p>\n<p class=\"p1\">Anyway\u2014a little bonkers to think of consciousness raising as a way of coming to grips with (is that the metaphor?) Stiegler. But we\u2019ll have to see what we can make of the misfits as well as the good fits. If bonkers, why? Certainly it is not a good mechanism for the canonical pedagogical activity of <i>paraphrase<\/i>, not in any order, anyhow, that would track the argumentative progress of the text itself. What did we get instead? Quotations, which could resonate; the shorter the better, maybe, in that space? (\u201cIntelligence is taking care,\u201d is that right?\u2014that was raised up for me by hearing it together as a group.) A little bit of paraphrase. A couple of moments of testimony to the experience of reading the book, its difficulty, its language, and so on. A few key ideas surfaced, about long circuits and short circuits of attention. I don\u2019t think any of us stood up feeling like we could do a better job of putting the arguments of those opening chapters in our own words. But it\u2019s an interesting thing: If I <i>could<\/i> do that on Wednesday afternoon, and could do it Thursday morning, I would probably do it a little less well (less thoroughly?) next week, next month, next year. For most of us, such arguments are hard to hold in the head, at least without refreshing. But were there moments from that circle that will linger in mind? Even, more than a satisfying passage of group-exegesis might have done? I speak as a real devotee of that latter project. It\u2019s possible, if we had more practice with the circle, that we could use it better together to surface the sorts of patterns that Chicago et al. found in their sessions.<\/p>\n<p class=\"p1\">I was going to be shorter this time. I\u2019ve been longer. Forgive me. One final thought. We\u2019re in an unusually reflexive environment, all semester: what is teaching? What is learning? Is it this? (Pointing to a text.) Is it this? (Pointing to\u2014the room? Someone else? All of us?) That\u2019s a little weird for me. But in a good way! For it to really work, we\u2019re going to have to manage a week-by-week balance between digging in and standing back, inhabiting the form of pedagogy we find ourselves in (there will be moments when it will be pretty traditional I expect!\u2014and other moments when it\u2019s not), getting the most out of it, and also stepping away. There were a few moments in the last class when we were all at the edge of the pool\u2014I just want to say, let\u2019s jump in! That jump might take the form of questioning the question, or redirecting it, as (or more) usefully as answering it. It\u2019s all interesting for us. I\u2019m really looking forward to next Wednesday.<\/p>\n<p>-CT, er, JD<\/p>\n<p><span style=\"color: #008000\">[We were unfortunitly unable to truly speak about &#8220;womanhouse&#8221; at the end of class. I Brought up Phyllis Birkby and her architectural work in class so I wanted to insert some of it here for any one interested. Id also recommend checking out &#8220;<span id=\"productTitle\" class=\"a-size-extra-large\">The Queerness of Home: Gender, Sexuality, and the Politics of Domesticity after World War II&#8221; by Stephen Vider which mentions Birkbys work on queer living. -CF]<\/span><\/span><\/p>\n<p><span id=\"productTitle\" class=\"a-size-extra-large\"> <img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-646\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/F2Birkbyimage1-300x157.jpg\" alt=\"\" width=\"300\" height=\"157\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/F2Birkbyimage1-300x157.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/F2Birkbyimage1-768x402.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/F2Birkbyimage1.jpg 1000w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 3<\/h1>\n<h2 style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-215\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1920\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-300x225.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-1024x768.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-768x576.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-1536x1152.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1575-1-2048x1536.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/h2>\n<h2 style=\"text-align: center\">Readings<\/h2>\n<p style=\"text-align: center\">John Locke, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Locke-Some-Thoughts-Concerning-Education-and-Of-the-Conduct-of-the-Understanding-excerpts.pdf\">Some Thoughts Concerning Education and Of the Conduct of the Understanding<\/a>, eds. Ruth W. Grant and Nathan Tarcov (Indianapolis, IN: Hackett, 1996),\u00a0 \u00a731-99 and \u00a7147-216 from Some Thoughts Concerning Education, and \u00a71-7 from Of the Conduct of the Understanding .<\/p>\n<p style=\"text-align: center\">Jean-Jacques Rousseau: <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Rousseau-Emile-excerpts.pdf\">Emile<\/a>\u00a0, tr. Allan Bloom (New York : Basic Books, 1979), Books I and II ( pp. 37-164) and part of Book IV ( pp. 211-257).<\/p>\n<p style=\"text-align: center\">Julie L. Davis, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Davis-Survival-Schools-The-American-Indian-Movement-and-Community-Education-in-the-Twin-Cities.pdf\">Survival Schools: The American Indian Movement and Community Education in the Twin Cities<\/a>\u00a0(Minneapolis: University of Minnesota Press, 2013), focus on chapters 1-4.<\/p>\n<p style=\"text-align: center\">Two short texts from Outer Coast (to set up our visitor this week, Matthew Spellberg, dean of that institution, which you can read more on <a href=\"https:\/\/outercoast.org\/the-three-pillars\/academics\/\">here<\/a>): 1) <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/OC-Motto-for-Deslin-Neek.pdf\">their Motto<\/a>; 2) their <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Land-Acknowledgment-Draft-Feb-2023.pdf\">Land Acknowledgment.<\/a><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-216\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1920\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-300x225.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-1024x768.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-768x576.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-1536x1152.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1574-2048x1536.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECES<\/p>\n<p>Last week we spent some time thinking about Socrates\u2019s theory of knowledge\u2014as DGB posed it in his post-seminar reflection, What does it even mean to teach <em>when you think everyone already knows everything?<\/em> John Locke\u2019s <em>Some Thoughts Concerning Education<\/em> gives us an opportunity to ask the converse: What does it mean to teach when you think everybody starts out knowing nothing at all? What does a complete education look like if the human mind is a perfect <em>tabula rasa<\/em>? Locke answers that question with a far-ranging set of prescriptions (and proscriptions, too) for the liberal education of young gentlemen, stretching from the cradle to the altar and touching all phases of early childhood, adolescence, and young adulthood. Virtue and its inculcation is one of the principal concerns of Locke\u2019s treatise, giving us another lens onto one of the central questions of the Socratic dialogues, which motivated our discussion last week: what is virtue and can it be taught?<\/p>\n<p>Locke doesn\u2019t deny that different people come into the world with different aptitudes and capacities\u2014differences we might call innate or genetic\u2014but he ascribes to education a far greater role in development. As such, he is unequivocal on the question of whether or not virtue can be taught: it can. When a person lacks virtue, Locke sees a failure of education, not a foregone conclusion determined by immutable constitution (here we might think of the examples of unvirtuous sons of virtuous fathers which Plato\u2019s Socrates invokes to demonstrate the opposite claim\u2014for Locke, those sons weren\u2019t destined to be bad, they just needed better tutors). The point to which Locke returns most often and most insistently in <em>Thoughts Concerning Education <\/em>is the importance, above all else, of a virtuous teacher who can model virtue and instill it in his pupils.<\/p>\n<p><em>Modeling<\/em> is key here; as Locke writes, \u201cChildren (nay, and men too) do most by example. We are all a sort of chameleons that still take a tincture from things near us\u2026.\u201d (44\u20135) Learning for Locke is in large part a matter of imitation, and for this reason he regards it as critical for parents to surround their children with suitable exemplars of virtue and to protect them against contact with the unvirtuous. <span style=\"color: #008000\">[Chameleons here, dogs in LD&#8217;s post below, squirrels back in week 1, torpedo fish in week 2 &#8211; wondering how\/why certain other animals help us think about the capacities\/deficiencies of the human animal as regards learning. New Schools, an epistemological zoo? &#8211; RS] <span style=\"color: #0000ff\">[[<\/span><\/span><span style=\"font-weight: 400;color: #0000ff\">Oh! Interesting proposal, but I have to admit that thinking with\/through animals could also be dangerous as it could easily imply a projection of anthropomorphism. Lorraine Daston reminds us that, \u201cThe language of perspective carries with it weighty assumptions about what it means to understand other minds. Within the model of a world divided up into the objective and the subjective, and armed with the method of sympathetic projection, understanding another mind could only mean seeing with another\u2019s eyes (or smelling with another\u2019s nose or hearing with another\u2019s sonar, depending on the species)\u2014\u201cput yourself in his place,\u201d as Lloyd Morgan titled one of his chapters.63 Understanding in the perspectival mode implied experience, and individualized experience at that. Here I can only hint at the several intellectual and cultural shifts that created the perspectival mode: the habits of interior observation cultivated by certain forms of piety; the increasingly refined language of individual subjectivity developed in the eighteenth- and nineteenth-century novel; the equation drawn between sensory experience and self by sensationalist psychology; political and economic individualism; the cult of sympathy, which expanded to embrace first children, then animals, and finally denizens of other times and places. Whatever the historical forces that forged it, the perspectival mode was most decidedly a creature of history. It is not simply another form of subjectivity; it is the apotheosis of subjectivity as the essence of mind.\u201d<\/span><\/p>\n<p><span style=\"color: #0000ff\"><span style=\"font-weight: 400\">With this said, I think that it\u2019s not only to think from the perspective of an animal, instead of engaging proactively with other forms of knowledge. There are really interesting projects working on reimagining and opening Natural History by introducing other types of knowledge such as Indigenous Knowledges and vernacular ones. Understanding the world in different ways implies to proactively engage with this type of knowledge. It is to care for them, and from there maybe we could start to speak about thinking from the perspective of the other. It requires action and movement. I think that nowadays there is kind of a tendency or a trend (sometimes without the real engagement with the proposal) to say, thinking from a non-human perspective, which at some point should be revised as it reflects on the real power of the proposition. Which I believe is certain and powerful. But, I also think that it requires engagement, reflection, and dedication. I would recommend reading Batsheba Demuth\u2019s <\/span><i><span style=\"font-weight: 400\">Floating Coast: An Environment History of the Bering Strait.-TU]]<\/span><\/i><\/span><\/p>\n<p><span style=\"color: #008000\">\u00a0 <\/span>(Locke repeatedly uses the language of contagion to describe the corrupting influence of the ill-bred on the impressionable young gentleman, with particular revulsion reserved for servants\u2014the class implications there are discomfiting to say the least.) This is why Locke considers tutoring the ideal mode of education for a young gentleman; he has the best chance of becoming virtuous if he is exposed principally to the example of a virtuous tutor and shielded from the sort of corrupting influences he might encounter at a grammar school.<\/p>\n<p><span style=\"font-weight: 400;color: #339966\">[On the topic of \u2018example,\u2019 Locke reminds us that children are profoundly influenced by the company they keep. In the context of an education, this company is rarely the choice of the child. Through his reflections on the impact of the relationship between parent and child (and later, tutor and child) on a child\u2019s development, Locke insists that the difference between a good education and a bad one (perhaps, then, a good adult and a bad one) hinges on the presence of the right teacher. As AK mentioned, this presence is important enough that if possible, an education received at home may be the only way to prevent the potential for encountering damaging influences. Although Locke&#8217;s argument does not anticipate the extent of this damage, perhaps it gives us one possible lens through which to view the impact of the extreme familial distance enforced by the boarding school movement described in the Davis piece. -EH] <\/span><span style=\"font-weight: 400;color: #0000ff\">[[Interesting point&#8230; &#8211; DGB]]<\/span><\/p>\n<p><span style=\"color: #800080\">[[[CA note: I&#8217;ve been thinking a lot since reading Locke about the hobbyhorse. I was introduced to the idea by Simon Schaffer when working with him last year. In one sense, the hobbyhorse is a tool or machine to exercise the mind and body. A device of recursion. Some see the hobbyhorse as a substitute for the body itself. But in another sense, the hobbyhorse is also a mechanism of entropy. Whatever your hobbyhorse is can drive you into a delusion, or even a kind of madness, heating you up more with every encounter. Disguised as a play-thing, the hobbyhorse is also a weapon. Is the endeavor for virtue a hobbyhorse? A &#8216;prolonged practice of bodily discipline&#8217; as described below, it would seem that virtue is a carriage that works the mind but never arrives at any finite destination.]]] <span style=\"color: #ff9900\">[[[[we don&#8217;t have a color for fourth-degree comments &#8212; so here, I just invented one; but wanted to insert a link to <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/gombrich_meditations-on-a-hobby-horse.pdf\">this canonical meditation on hobbyhorses<\/a>, which launched a line of comment in the philosophy of aesthetics &#8211; DGB]]]]\u00a0<\/span><\/span><span style=\"color: #ff00ff\">[[[[[I have to admit this was my first read of the Gombrich, and\u2014wow! I loved this essay. I cackled at \u201cThe \u2018origin of art\u2019 has ceased to be a popular topic. But the origin of the hobby horse may be a permitted subject for speculation.\u201d (E.H. Gombrich, \u201cMeditations on a Hobby Horse,\u201d 5) I\u2019m very much of the opinion that totalizing theories of the origins of art are doomed to be beautiful failures at best but are enormously interesting for what they can tell us about the horizons of possibility for art-making in their present.<\/span><\/p>\n<p><span style=\"color: #ff00ff\">I found Gombrich\u2019s notion that <em>substitution<\/em>, rather than representation, was the originary impulse behind the symbolizing and form-giving activities we\u2019ve come to call art a really productive lens onto theories of projection and the transitional object in psychoanalytic theory. Gombrich proposes that the most basic impulse toward symbolic representation originates in early childhood object-relations, when \u201cThe child will reject a perfectly naturalistic doll in favor of a monstrously \u2018abstract\u2019 dummy which is \u2018cuddly\u2019. It may even dispose of \u2018form\u2019 altogether and take to a blanket or an eiderdown as its favorite \u2018comforter\u2019\u2014a substitute on which to bestow its love.\u201d (Gombrich, 4)<\/span><\/p>\n<p><span style=\"color: #ff00ff\">I\u2019m reminded of the passage from Donald Winnicott\u2019s <em>Playing and Reality <\/em>that Stiegler quotes in <em>Taking Care of Youth and the Generations<\/em>: \u201cTransitional objects and transitional phenomena belong to the realm of illusion which is at the basis of initiation of experience. This early stage in development is made possible by the mother&#8217;s special capacity for adapting to the needs of her infant, thus allowing the infant the illusion that what he or she creates really exists.<\/span><\/p>\n<p><span style=\"color: #ff00ff\">This intermediate area of experience, unchallenged in respect of its belonging or external (shared) reality, constitutes the greater part of the infant&#8217;s experience, and throughout life is retained in the intense experiencing that belongs to the arts and to religion and to imaginative living, and to creative scientific work.\u201d (Donald Winnicott, <em>Playing and Reality<\/em>, 19)<\/span><\/p>\n<p><span style=\"color: #ff00ff\">-AK]]]]]<\/span><\/p>\n<p>Along with imitation, <em>practice<\/em> is the other mechanism by which virtue\u2014and anything else\u2014is learned. Insofar as Locke\u2019s young gentleman is virtuous, it is due to \u201chabits woven into the very principles of his nature\u201d (32), which have been formed by repeated practice and reinforced with praise. It is only by means of repetition that behavior becomes embedded into the pupil\u2019s nature, and thereby becomes natural\u2014or, to use a favorite word of Locke\u2019s, \u201ceasy.\u201d At several points Locke invokes a corporeal analogy\u2014just as grace or \u201ccarriage\u201d is achieved only through steady, prolonged practice of a bodily discipline like dance, so too is ease in mental operations the product of repeated exercise.<\/p>\n<p>Locke is not concerned, as Socrates was, with the definitional problem that virtue poses; we don\u2019t get any disputation in <em>Thoughts Concerning Education <\/em>about whether virtue is a unity or a multiplicity of qualities. For Locke, the function of virtue is essentially a regulatory one: \u201call virtue and excellency,\u201d he writes, \u201clies in a power of denying ourselves the satisfaction of our own desires\u201d (29). Virtue is the power to resist temptations and govern unruly appetites; it is the power of <em>self<\/em>-regulation. The \u201cself\u201d in self-regulation is critical, because it points toward what is to my mind the concept underpinning Locke\u2019s entire theory of education: freedom. Freedom is the bedrock principle on which Locke\u2019s model of liberal education rests; the ideal subject of liberal education so conceived\u2014which was the exclusive province of gentlemen\u2014was a \u201cfree\u201d man, which is to say an autonomous agent, not subject to either coercion or the constraints of everyday necessity. (Locke\u2019s freedom is not, needless to say, libertinism, but the capacity for voluntary action regulated by virtue, which is in turn the ability to restrain one\u2019s desires.)<\/p>\n<p>Locke is adamant that coercion, in the form of excessive rule-making and punishment, should be avoided in education, as it only disincentivizes learning by clouding it with negative associations. Education should be self-motivated rather than compulsory. It should emerge out of a genuine interest in, inclination toward, and desire for learning. It should ideally take the form of play, which for Locke necessarily means <em>free <\/em>play. There is, Locke stresses repeatedly, no reason that study cannot be recreation, if only the pupil is allowed to approach it in the spirit of play and does not regard it as compulsory. (We can debate whether or not this is true\u2014to me personally, the forms of edu-tainment that Locke proposes, like the thirty-sided die with letters on it, sound pretty dreary.) Conversely, there is no form of play that, if made compulsory, won\u2019t become a chore. Play, or recreation, terms which Locke uses more or less interchangeably, derives its benefit from the change it introduces; it works by providing respite from whatever activity came before it, thereby \u201ceasing the wearied part by change of business\u201d (155). In Locke\u2019s model of education, the pupil learns best when freely alternating between useful activities that, through their variation, become reciprocal forms of recreation\u2014say, translating Ovid in the morning and grinding lenses in the afternoon. He writes, \u201c\u2026it would be none of the least secrets in education to make the exercises of the body and the mind the <em>recreation<\/em> one to the other\u201d (151). Locke\u2019s model of education, then, is one that privileges <em>intricacy<\/em>\u2014the free and mutual interaction of a multiplicity of complementary parts, out of which emerges a complex whole.<\/p>\n<p>-AK<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[LD starts here:]<\/p>\n<p>In Locke, p. 35 \u201cRemove hope and fear and there is an end of all discipline\u201d<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>On hope: I felt some resonance with Locke\u2019s description of rewards that pertain to the subject of learning as a means to encourage more learning, vs. extraneous treats that train a learner to expect treats and not to enjoy the task that won them.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>I couldn\u2019t help but think of my dog in this. He\u2019s a great learner and loves to work. He responds to cookies (many of us do), but I\u2019m reminded of his self-rewarding behaviors that need only the most subtle directions to invoke dramatic action. I\u2019m thinking of herding (his true life\u2019s passion \u2014 his whole body will change at the slightest intonation of voice, eye motion, or pheromone that could imply a herding job needs doing), agility (running around an obstacle course on command, close enough to herding), and even the move to wipe his face after eating on a basket of dog toys vs. the white sofa\u2026it\u2019s ultimately his choice, but he\u2019s happy to follow my suggestion. I say \u201cwipe your face\u201d and gesture casually to the basket and he obliges without issue. While not as obvious as the couch, the scratchiness of the basket must feel good on his face. Plus, some verbal praise is involved. Not one cookie was dispensed to capture this behavior. With the exception of agility \u2014 a two-being sport of athleticism and cross-species communication that requires practice \u2014 these other behaviors were learned by accident. I asked, he took me up on the offer, and then it became a pattern.<\/p>\n<p><span style=\"color: #339966\">[I love this addition to our \u201cepistemological zoo,\u201d especially as the human of a cattle dog mix. This led me back to Donna Haraway\u2019s <em>Companion Species Manifesto<\/em> and had me noticing the resonances with Locke <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Paradigm-Donna-Haraway-Matthew-Begelke-The-Companion-Species-Manifesto_-Dogs-People-and-Significant-Otherness-Prickly-Paradigm-Press-2003-2.pdf\">in her short section<\/a> on what she calls the \u201cpositive bondage\u201d model of agility training. Haraway concludes, \u201cIn dogland, I am learning what my college teachers meant in their seminars on freedom and authority.\u201d -AK]<\/span><\/p>\n<p>On fear: I\u2019ve been wondering if fear is necessary for learning. For some, maybe fear comes from ourselves. If I don\u2019t post this response before 2pm today, I <i>fear<\/i> I will be judged incapable, disorganized, etc. So I make arrangements for this aspect of learning to happen on time. If I didn\u2019t harbor this fear or anxiety about judgment, I would have probably designed my morning differently and wouldn\u2019t have had the opportunity to reflect on these topics in this way. But is fear necessary for discipline? Is discipline i.e. the following of rules, necessary for learning? The etymology of \u201cdiscipline\u201d suggests a link: \u201cpenitential chastisement \u2026suffering, martyrdom\u2026 learning and knowledge\u201d !!<\/p>\n<p>\u2014-<\/p>\n<p>On princess dresses:<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>p. 190 in Davis:<\/p>\n<p>Quoting a teacher\/administrator from Heart of the Earth, \u201cIdentity. Teaching these kids identity. That\u2019s what it\u2019s about. Make \u2018em feel good about themselves, they can do anything they want\u201d<\/p>\n<p>In the Survival Schools, knowledge-of-self combined with confidence <em>in this knowledge<\/em> became <i>the <\/i>tool they had to foster learning under immensely adverse conditions. I think this contrasts with what I hear in the Rousseau, which is focused on outward-oriented learning. On p. 61 he imagines a child that comes into the world as a grown man. \u201cThis man-child would be a perfect imbecile\u2026 he would see nothing, hear nothing, know no one, would not be able to turn his eyes toward what he needed to see\u201d. Here, the focus is on sensing and ultimately making sense of the outside world. What is learned is detached from and ultimately greater than the self. In Survival Schools, it is the opposite. Where is the source of this knowledge to be learned and how does one go to it?<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>Related, in Locke, p. 27-28:<\/p>\n<p>\u201cThe coverings of our bodies, which are for modesty, warmth, and defense, are by the folly or vice of parents recommended to their children\u2026 and when the little girl is tricked up in her new gown and commode, how can her mother do less than teach her to admire herself by calling her <i>her little queen <\/i>and <i>her princess.\u201d <\/i>Here he gives a critique of valuing outside fashionableness, described as a vice. He thinks this clothing for non-utilitarian uses breeds \u201cvanity and emulation,\u201d sowing the seeds for material desire later on.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>Ok&#8230; \u00a0I can see the point here if the parent is, say, forcing their children into fussy clothing. On the other side of this conjures the infamous and beloved princess dress. Setting aside gender normality for a moment, I\u2019m just thinking about princess dresses as a type of self-inspired, creative act of dressing that transcends utility, which probably exceeds Locke\u2019s meaning in the text. <span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>In terms of Survival Schools, I\u2019m wondering how our outsides give shape to our insides and vise-versa. In Locke, like Rousseau, the gaze of learning is turned outwards. Pupils learn from their environment to then go off to do work on it in some capacity. To Locke, a garment is fundamentally a covering. Modesty is key and the individual is hidden. The pupil must be taught, vs. revealing what might already be known.<\/p>\n<p><span style=\"color: #339966\">[ Several questions are hovering around this theme of inward\/outward learning. Is Locke&#8217;s tabula rasa and his conflict between keeping a child at home (where they remain innocent\/ignorant) versus sending them abroad to school (where they become sheepish or conceited) related to the dominance of the nuclear family in Western culture? Locke favors relating to children as teaching (expressing gratitude or showing disappointment), but limits relational opportunities mostly to parent-child or tutor-student whereas Survival Schools merge family and education and predicate learning on this very relating. How wonderful not to feel ashamed for being weak at math and requiring assistance from more advance students&#8230;because presumably there is also a place for your own strengths help others in return. This reciprocity between students is critical&#8211;success is not measured against another&#8217;s, but reliant on it. -PH ]<\/span><\/p>\n<p>For an art reference related to garments, identity, and the environment, I\u2019m thinking of <a href=\"https:\/\/publicdelivery.org\/nick-cave-soundsuits\/\">Nick Cave\u2019s sound suits.<\/a><\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-204\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-10.29.11-AM.png\" alt=\"\" width=\"392\" height=\"716\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-10.29.11-AM.png 734w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-10.29.11-AM-164x300.png 164w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-10.29.11-AM-561x1024.png 561w\" sizes=\"auto, (max-width: 392px) 100vw, 392px\" \/><\/p>\n<p><span style=\"color: #339966\">[ This made me think of Ana Milja\u010dki&#8217;s &#8220;Not-Habits&#8221; in Log48 which describes the wearable game, Balls for All, that MIT architecture students created together to reflect on and recast the theoretical tenets of &#8220;self-management&#8221; in the context of socialist Yugoslavian architecture.\u00a0 &#8220;It rendered bodies partially (and comically) immobile yet connected by a circular fabric with five body sleeves and a collective collar&#8230;The goal was to collectively, through different forms of cooperation (involving jumping and moving in space), place a series of 10 balls into specific holes at each of the four levels of the game. The players either won or lost as a collective.&#8221; -PH ] <span style=\"color: #3366ff\">[[I have added links on the Nick Cave reference above (and a pic too), but would love, as we build out this site, if folks are comfortable adding (appropriate) links\/images where relevant \u2014 as here, perhaps, with <a href=\"https:\/\/kolektiv.rs\/accompanying\/presentation-collective-architecture-studio\/\">Balls for All?<\/a> &#8211;DGB]]<\/span><\/span><\/p>\n<p>-LD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[CA starts here:]<\/p>\n<p>I begin my post for this week by highlighting a common fear among our assigned scholars, articulated well by Jean-Jacques Rousseau in <em>Emile, or On Education<\/em>: that \u201ceverything degenerates in the hands of man.\u201d Debilitated by desire and irrationality, mankind should overcome common propensities through the force of learned willpower. Our scholars cry out in defense of rational training for the sake of individual and societal progress but do so with different beliefs and ideologies.<\/p>\n<p>John Locke valued above all else the rational man. But what exactly do we mean when we speak of breeding such a man? After publishing his pivotal <em>Essay Concerning Human Understanding<\/em> (1690), Locke compiled a series of letters he had written to his friend into a book on how best to raise a child. <em>Some Thoughts Concerning Education <\/em>(1963) is essentially a manifesto for parents, albeit devoid of implementable instruction, on how to foster rational thinking in children starting at a young age. Within his letters, Locke developed a new theory of education that prioritized lived experience over memorization and study. Simply put, parents should treat their children as if they were adults.<\/p>\n<p>His theory exists in stark contrast to the Socratic method introduced in seminar last week, because Locke maintains that the human mind is a <em>tabula rasa<\/em> or blank slate; less the <em>Republic<\/em> and more <em>Theaetetus<\/em>. For Locke, we are not born with innate qualities, unwittingly harnessing the wisdom of past lives lived only waiting for the truth-sayer to enlighten us. We are not Pandora\u2019s box within which all knowledge is contained. Humanity is not bound by original sin nor is it intrinsically equipped with logical propositions. Rather, we are born equal in the sense that we are equally without knowledge and must be shaped into rational beings. There is a caveat, however, which is that we must be shaped correctly.<\/p>\n<p>In <em>Some Thoughts Concerning Education<\/em>, Locke is very clear that there is a correct way to raise a child. This is a convenient time to mention that Locke never actually had children. The closest he was to conceiving is his posthumous recognition as the father of liberalism. Funny that a man who never fathered a child be so resolute. <span style=\"color: #008000\"><span style=\"font-weight: 400\">[This is an interesting point about some of the disconnect between ideal and practice. We can see it a bit in Rousseau, too. For instance, In Martha Nussbaum\u2019s 2010 book <\/span><i><span style=\"font-weight: 400\">Not For Profit: Why Democracy Needs the Humanities<\/span><\/i><span style=\"font-weight: 400\">, she writes of this lack of practicality: \u201cRousseau did not set up a school, and <\/span><i><span style=\"font-weight: 400\">Emile <\/span><\/i><span style=\"font-weight: 400\">tells us little about what a good one might be like, since it depicts a single child with a tutor. In this sense, it is a profoundly nonpractical work, albeit philosophically deep\u201d (Nussbaum 58). How necessary is it that an educational project appear practical? Can we buy into it even if it seems far-fetched? Might that even make it better?&#8230;MG]<\/span><\/span>To become a virtuous and rational adult, argued Locke, children must seek out learning on their own and in so doing practice restraint while still nurturing curiosity.<\/p>\n<p><span style=\"color: #339966\">[What does it mean, for Locke, to be a virtuous adult? It seems to be the utilitarian production of a self-sufficient little gentleman, who manages the affairs of his familial estate, the patriarchal inheritance that rotates through the generations. Play seems useful only by virtue of its eventual result &#8211; the rational man contributing to Enlightenment ideas of the social order. His take on the social utility of poets seems indicative of this\u2026 \u201cI know not what desire a father can have to wish his son a poet [\u2026] it is very seldom seen that anyone discovers mines of silver or gold in Parnassus.\u201d S 174 As a poet, this stings\u2026 and hits the mark exactly\u2026.. CB]<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p>Throughout his letters he associates virtue with rationality and rationality with asceticism. On restraint, Locke writes \u201che that has not a mastery over his inclinations, he that knows not how to resist the importunity of present pleasure or pain for the sake of what reason tells him is fit to be done, wants the true principle of virtue and is in danger never to be good for anything.\u201d But how does a parent teach their child to have will? Locke responds with education: \u201cI think I may say that of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education.\u201d By education Locke does not mean prestigious schooling. On the contrary, Locke endorses at-home education so that a child forms habits of reasoning that, with consistency, become second nature.<\/p>\n<p>Even if we are to put aside inequity issues with Locke\u2019s approach\u2014for instance the fact that not all parents are educated to the level that they wish their children to be educated or that not all parents are fiscally able to educate their children\u2014serious problems and questions remain. If we take at face value his assertion that children should be treated like adults, how exactly are adults to be treated? Is it too much to envision that forms of play outside of language learning and drawing for sport be considered? Do we want to live in a world where adults seek out esteem over pleasure in all cases? One where desire is taken to be transgression? <span style=\"color: #339966\">[Perhaps generative to consider how desire (drives?) operates in Rousseau vs. Locke, and its relationship with education and subjectivation, as opposed to the traditional scholarly focus on their divergent conceptions of human nature.-NB]<\/span> And is there merit to nonsense?<\/p>\n<p>~ Seventy years after <em>Some Thoughts Concerning Education<\/em> Rousseau published <em>Emile<\/em>, establishing his philosophy of education and how to raise a child to conform to that philosophy. Although Locke and Rousseau share commonalities\u2014importantly, the provocation that we are a set of contradictions in conflict with ourselves for the course of our lives\u2014Rousseau believed that we are born with innate instincts. In fact, he sought to denature man. Cursed with natural inclinations, Rousseau viewed humankind as turning everything upside down; disfiguring everything; loving deformity; as monsters. Such was made clear in the first three sentences of his book.<\/p>\n<p>Like Locke, Rousseau existed in opposition to the Socratic method insofar as he did not support the idea that every man has the potential from birth to untap all knowledge of the world. Unlike Locke, Rousseau believed that we are born with preexisting qualities, that is, with stupidity or what he called \u2018original dispositions\u2019: \u201cWe are born weak, we need strength; we are born totally unprovided, we need aid; we are born stupid, we need judgment.\u201d Both Locke and Rousseau also privileged experience over other forms of knowledge production. \u201cThe man who has lived the most,\u201d writes Rousseau, \u201cis not he who has counted the most years but he who has most felt life.\u201d Odd that within a single framework the aspiration to feel is exalted while that of desire is disparaged. Interesting that Book I ends with an image by Ovid from <em>Tristia<\/em>; a work of exile. The human condition for Rousseau is, perhaps, wayward by nature, and thus, to feel is to learn from wickedness whereas to desire is to amplify it. Speaking of Emile, Rousseau writes \u201cTo suffer is the first thing he ought to learn and the thing he will most need to know.\u201d<\/p>\n<p>For the sake of consideration, I moved past assumptions of equity made by Locke, but it is impossible to overlook the discrimination committed by Rousseau. \u201cTo put it generally,\u201d he writes, \u201cnothing is duller than a peasant and nothing sharper than a savage.\u201d Painfully shallow interpretations of both stereotypes repeat throughout his texts in order to conjecture on society creation or otherwise individuation. It would appear that virtue and morality are of the highest regard and yet not practiced.<\/p>\n<p>And what of Julie L. Davis? Thank the institutional gods for Davis to close this week of readings. I end my post here in the hope that we prioritize Davis as a group in discussion. Until then, I have copied a link to <em>Rabbit\u2019s Moon<\/em> by Kenneth Anger (1950):<\/p>\n<p><a href=\"https:\/\/www.youtube.com\/watch?v=4NVIatbghiE\">https:\/\/www.youtube.com\/watch?v=4NVIatbghiE<\/a><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-149 alignnone\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM.png\" alt=\"\" width=\"2196\" height=\"1438\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM.png 2196w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM-300x196.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM-1024x671.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM-768x503.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM-1536x1006.png 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-14-at-3.16.39-PM-2048x1341.png 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&#8211; CA<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p><span style=\"color: #008000\">[TU starts here]<\/span><\/p>\n<p><span style=\"font-weight: 400;color: #008000\">[Reading Locke and reflecting on some of his postulates made me think about a question I have long had in my head: What is an adult and what is a child? Locke elaborates on the importance of habits in the development of children towards the \u201cvirtuous\u201d world of reason. He seems to express in this way a teleological path in which children must acquire the power of virtue in order to move towards what Locke calls &#8220;civilization.&#8221; There is thus a dichotomy between civilization and what Locke postulates as the world of ignorance. As a result, the child is presented as a subject that must be disciplined in order to become a \u201cman\u201d who is close to civilization and far from barbarism. The problem lies in the fact that his postulate openly states that this must happen away from the space of reflection (habits lead to repetition and internalization of knowledge). It is here where I want to focus and orient my comments\/questions. What is reflection today and how are formative processes related to it? What space does critical reflection occupy among us today and how can we approach it in the pedagogical field? Does reflection occupy a central place in our development as adults?\u201d How could we expand our reflection?<\/span><\/p>\n<p><span style=\"font-weight: 400;color: #008000\">For this I would like to think about the child\/adult transition. It is the passage of childhood to adulthood that I would like to explore, or to put it another way, the &#8220;unidirectional&#8221; space of teaching from an adult to a child. What are the forms an adult acquires to become a teacher? Could we say that education\/the world is adult centric and that we should open ourselves to learn more from childs? Could we think of childhood as a critical school for the expansion of reflection?\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400;color: #008000\">Within educational spaces, we don&#8217;t give enough importance to playfulness, to transcending the adult form, and being able to imagine, play, understand, and reflect freely. In a world defined by the digital culture and the algorithmic loop, it is necessary to consider how we can transition from the rigid forms of the &#8220;adultocene&#8221; to a world where images (we need images) can be imagined and where curiosity could be restituted. The question is, how do we transcend form?\u00a0<\/span><\/p>\n<p><span style=\"color: #008000\"><strong>There is space to play in education?<\/strong><\/span><span style=\"color: #008000\">&#8211; TU]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS BY JD &amp; DGB BELOW)<\/p>\n<p>[JD first:]<\/p>\n<p class=\"p1\">There\u2019s a weirdness to observe, to start, that we barely had time to open in class: Locke and Rousseau are both fundamentally skeptical of school; their vision of instruction is one-on-one, relations between tutor and student (or father and student) that are hardly, as we say, scalable. So whatever we think we learn about school from them, or whatever generations of educators think they have learned, it has been translated into institutional frameworks in which neither philosopher had any confidence. With Rousseau especially, you have to wonder if he does not implicitly declare education an impossible project from the outset. That said\u2014both are perennials in the handbooks of educational theory. What do they offer to the professions of school? And given that they are writing about children, what do they offer to to our class, given that our business is mostly with higher (?) education? There is vastly more thinking about pedagogy for children than for adults. When does a college or its equivalent look back to childhood for inspiration? What relation does a college sustain to childhood\u2014something that is put away, something that is renewed?<\/p>\n<p class=\"p1\">(So interesting to ask that question, <i>what is a child<\/i>: some back-of-the-envelope histories of European thought will say that Rousseau originates the category; that before him, children were little grown-ups with faculties that differed in degree but not in kind, and after him, they became reservoirs of original virtue that age drains away; interesting to ask, is Steigler an anti-Romantic, in his emphasis on maturity, responsibility, etc.?\u2014though he has an interest in play. Anyway, I also want to hold onto the idea that the child is an embarrassment to the project of thought. Rarely so stated but often implicit. And who genuinely overcomes that embarrassment?)<\/p>\n<p class=\"p1\">What do we carry forward from these two thinkers? I found the discussion of habit really useful. A schematic reprise: Locke emphasizes the importance of surrounding the child with models of virtue to imitate. (Hence, no school!\u2014too many bad examples\u2014rather, a controlled household.) He has little faith in rules, and in the kind of memory that stores rules; virtue should require \u201cno thought, no reflection\u201d (\u00a764). It becomes natural in the child by daily practice. Nature for Locke then is not so much a fount of virtue, as it is a model of integrity\u2014we derive our habits from society, from (as we discussed) a fundamentally social regime of \u201c<i>esteem<\/i> and <i>disgrace<\/i>\u201d (\u00a756), but practice makes them natural in the sense (as AK observed) that they are easy and unconflicted. That may explain the striking, almost shrill concern about affectation (\u00a766). To be affected is to inhabit your manners artificially, as pretense rather than as nature. Perhaps this little outburst is Locke\u2019s attempt to preempt an intuition that, much later, takes the form of Bourdieu\u2019s critique of education as the reproduction of social class. To be affected is to show the seams between your class and your nature; Locke has a general commitment to human equality, and at moments like these his thought shows the strain between this idea and generational inequalities of class. (There is so much less stress on the system if the aristocrats act natural!) Anyway: Locke\u2019s child is a blank slate, as we discussed; his aptitude for imitation must be carefully managed to insure that the proper behaviors become natural by habituation. In lieu of a diagram (maybe somebody else can think of one?), an analogy:<\/p>\n<h3 class=\"p1\" style=\"text-align: center\"><b>habit : nature :: nature : nature<\/b><\/h3>\n<p>&nbsp;<\/p>\n<p class=\"p1\">Crucial here is that habit is not identified with nature, it just has to be made, by practice, as natural to man as nature\u2019s way of being is to nature itself.<\/p>\n<p class=\"p1\">Rousseau\u2019s fundamental difference here is that he rejects all habit formed by social imitation. Not social habit made natural, but nature itself as the only habit. An equation again:<\/p>\n<h3 class=\"p1\" style=\"text-align: center\"><b>habit = nature<\/b><\/h3>\n<p>&nbsp;<\/p>\n<p class=\"p1\">The equal-sign here being not a natural law, but an imperative: <i>must<\/i> equal. The child\u2019s original virtue (not a blank slate, but pure good) can only be corrupted by his entry into the economies of adulthood. So the passage that DGB gave us in class:<\/p>\n<p class=\"p1\">&#8220;Let his haughty head at an early date feel the harsh yoke which nature imposes on man, the heavy yoke of necessity under which every finite being must bend. Let him see this necessity in things, never in the caprice of men. Let the bridle that restrains him be force and not authority.&#8221; (91)<\/p>\n<p class=\"p1\">Life should not be easy for Emile; in fact, the foundation of humane solidarity is recognition of others\u2019 suffering on analogy with one\u2019s own, or <i>piti\u00e9<\/i>. But he should always encounter resistance as a concrete fact of nature, rather than as an assertion of another man\u2019s power over him. \u201cThus the words <i>obey<\/i> and <i>command<\/i> will be proscribed from his lexicon, and even more so <i>duty<\/i> and <i>obligation<\/i>. But <i>strength<\/i>, <i>necessity<\/i>, <i>impotence<\/i>, and <i>constraint<\/i> should play a great role in it\u201d (89). You can feel him pushing back here against Locke\u2019s \u201c<i>esteem<\/i> and <i>disgrace<\/i>\u201d (\u00a756). (For Locke, those social temperatures, one comfortable, the other not, are meant to replace alienating punishments, and especially beating; whereas for Rousseau, they are equally corrupting as expressions of human authority, and who cares what physical marks they do or don\u2019t leave.) So we observed that Rousseau is strenuously concerned to teach by experience only, in order that the child will never have to defer, in these formative years, to ideology, and will never encounter anything that he cannot explain to himself in terms of the necessary structure of a world of things. (Never mind that the most extraordinary manipulations are required to sustain this condition in our fallen world; there is something of the <i>Truman Show<\/i> about some of the little plays and games that Jean-Jacques stages, particularly if we imagine ourselves as the audience of this idiosyncratic experiment.) How could all this possibly translate into a progressive school? We\u2019ll get to ask that question with Dewey\u2014but any school that tries to structure a child\u2019s experience to maximize encounter with natural constraints and minimize impositions of incomprehensible authority owes something to <i>Emile<\/i>.<\/p>\n<p class=\"p1\">A side note: I got really interested, with both thinkers, in the question of steps, gradations, degrees etc. So Rousseau accustoms Emile to cold water by \u201cslow, successive, and imperceptible\u201d changes in temperature (60); there is a similar habituation to masks and the sound of firearms, by \u201ccarefully arranged gradation\u201d (64). Sometimes steps are a technology of explicitness (steps of a proof), and sometimes, of insensible persuasion. Rousseau\u2019s introduction to language seems to raise those questions too. Whereas Locke\u2019s seems more holistic, in the sense that while there may be some stepwise instruction, you learn to speak by listening to others speak, and there is no harm done if you don\u2019t understand everything yet. Ideology is part of what you are supposed to get from speech\u2014it should just be the right ideology. The basic juxtaposition between gradation and holism may be a theme to keep following.<\/p>\n<p class=\"p1\">A quick note on those survival schools, which we did not talk about much, but to which I hope we can return, at least as a point of reference. Do Locke and Rousseau give us any purchase there? Or vice versa? Setting aside the various mediations of influence (which would run through the \u201cOpen Schools\u201d movement that Davis briefly discusses [108] <span style=\"color: #339966\">[I found <a href=\"https:\/\/www.educationnext.org\/theopenclassroom\/\">this reference<\/a> useful on this important movement -DGB]<\/span>)\u2014the schools in the broadest sense seem to take a path that is not marked out by either of our philosophers, though they can provide points of reference. That is, the survival schools\u2019 project is to intercept decades of catastrophic ideological capture by a settler colonial \u201clogic of elimination.\u201d The remedy is an education grounded in indigenous knowledge, infused with political consciousness, and anchored by commitment to family and community (129). Social imitation of elders is fundamental; but those elders also embody a traditional, sustainable, collaborative relation to nature. There is also a strong emphasis on individual learning, each student \u201cat their own pace, in their own way\u201d (108). Locke? Rousseau? Not quite either. Is there an implicit philosophy here? Or a practical accommodation? Or, again, a tradition, and how might that be different from either category?<\/p>\n<p class=\"p1\">There are also some pedagogical questions to keep in the back of our minds as we push on. Davis is not primarily interested in how teaching happens\u2014but she is quite interesting on circles, as a shape for architecture, for the arrangement of bodies, for the understanding of the school\u2019s relation to nature, and for the conceptualization of its mission. There are some images of school documents on pp. 160 and 161 that are really interesting, the \u201ccircle of learning\u201d but also a grid class schedule. Do certain schools, or certain pedagogies, favor particular shapes in their self-representation?<\/p>\n<p class=\"p1\">Shapes! That brings me back to a thought from the beginning of class, how the disciplines converge on the space of the classroom and the project of education more generally, both because they are all taught there, and because they all have a claim to explaining how that teaching and learning happen. If you want to understand a school, what are the relevant questions? Everything from the theory of knowledge that subtends the pedagogy, to the configuration of bodies (circles, as at the survival schools, or squares, or rows, etc.), to the modes of discipline, to the freedom of movement in the space (what space?), to class relations (students to students, to teacher, to the community, etc.), to forms of address and politeness, to the particular structure of the routines and exercises, and I could go on and on. Could education ever be a proper subject matter? It seems embarrassingly unbounded. In looking at schools we are messing around in a difficult-to-control nexus of theory and practice, and it is very hard to rule out any of the fantastic variety of variables that affect the scene of our interest. Since we do not have the (dis)advantage of a disciplinary consensus in the room, we will have to make a virtue of these contending claims. Whether to master or to capitulate to their variety, I\u2019ve started a sort of annotated list on a new page of the site [TK, but soon!]. Everybody can contribute. Here too, the rule is only to add, never to delete, but let\u2019s keep it all in black-and-white, as distinct from the comments structure of our discussion thread. You\u2019ll see the format and it should be easy enough to keep.<\/p>\n<p><span style=\"color: #339966\">[QUICK NOTE HERE:\u00a0 This sounds key, and we need to begin to gather this stuff into the kind of TEMPLATE of questions\/analytics that we are all going to commit to using as we work up our final-project &#8220;Dossier&#8221; of (historical) &#8220;New Schools&#8221;\u00a0 \u2014\u00a0 I propose we use some up-front time in our next seminar to begin to get some of this stuff up on the board in an explicit and focused way&#8230; &#8211; DGB]<\/span><\/p>\n<p class=\"p1\">Enough! Or too much. (That\u2019s Blake, from <i>The Marriage of Heaven and Hell<\/i>; and say, literature folks, how about Rousseau on prosody, p. 72? And oh no, I never said anything about Matthew Spellberg&#8217;s visit\u2014maybe I&#8217;ll chime back in, but I have detained you long enough for now.)<\/p>\n<p>-JD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[DGB starts here:]<\/p>\n<p>We opened this week with a kind of preamble, offered by Jeff, in which he took a few minutes simply to invoke the <em>extraordinary diversity<\/em> of the questions with which we are attempting to wrestle in this class. One could have heard this moment in class key of an apology \u2014 as in, \u201cwe have really bitten off a lot more than anyone could possibly chew in this seminar, so, um, sorry about that\u2026\u201d But it was also possible, I think, to hear it in the key of <em>exhortation<\/em>, as in, \u201cwe have a LOT of work to do in this class!\u201d<\/p>\n<p>In practice, I think I heard Jeff expressing a very earnest reckoning with his own expanding sense of the richness of our domain. I share that sense, and I think he and I both hope you are each feeling some of that with us.<\/p>\n<p>Because it\u2019s true! In that little overture, we got a bunch of stuff up on the board \u2014 GIANT questions, and so many of them. After all, any theory of \u201cschool\u201d must involve, of necessity, a <em>theory of knowledge. <\/em>And that means having both an account of what knowledge is, and of <em>how it can be acquired<\/em>.<\/p>\n<p>But that is not all.<\/p>\n<p>Any theory of education also amounts to an account of how to go from \u201cnonage\u201d to \u201cmaturity,\u201d or, to use closely related language, from \u201cchildhood\u201d to \u201cadulthood.\u201d This is going to require a workable specification of those <em>endpoints<\/em>. Meaning, we are going to need to know what a human being \u201cis\u201d in its (nascent, degree-zero) essence, as well as some positive formulation concerning the kinds of beings (social, political, ethical) to which we should properly aspire.<\/p>\n<p>So already we have run through most of the domains designated by the fields of epistemology, ethics, and political philosophy. \u00a0\u00a0And there are still other questions: What is a <em>child<\/em>, anyway? How will we recognize \u201cadults\u201d? What sorts of spaces, places, activities, and affects conduce to the teaching and learning we need? And who will teach? When? Where? How?<\/p>\n<p>Confronting this daunting scope, we found ourselves wondering if there was not, perhaps, something essentially <em>embarrassing<\/em> about education, at least as far as \u201cphilosophy\u201d is concerned. If this many fundamental philosophical problems are at stake in the problem of education, could one not worry slightly that \u201cwhat philosophy actually is\u201d amounts to a <em>particular way of worrying about education?<\/em> How, then, do we find ourselves with \u201cSchools of Education\u201d \u2014 these late-spawning collegiate-satellite institutions that stand in relation to the modern research university in peculiar (and perhaps not wholly savory) parallel with other \u201cprofessional\u201d schools (like business, say)?<\/p>\n<p>We sat with all this.<\/p>\n<p>And then I offered my own little preamble. Mine emphasized, at least in part, my considerable discomfort with the Rousseau reading for this week. I mentioned that I first taught this book as a fresh post-doc back in the 1990s as part of the Columbia University\u2019s \u201cGreat Books\u201d curriculum. I mentioned how interesting it was for me to go back to my notes from that reading \u2014 and to find myself wondering, in a basic way, whether this book remained \u201creadable.\u201d<\/p>\n<p>I should perhaps confess right from the start that I never really liked the book (I don\u2019t care for Rousseau; I remember finding <em>Les r\u00eaveries du promeneur solitaire<\/em> a nauseating cocktail of bad faith and curdled narcissism), but on this most recent encounter I found <em>Emile<\/em> genuinely awful (cloying, mad, wicked, contemptible). I don\u2019t remember experiencing such a powerful revulsion at my last pass. What had changed for me?<\/p>\n<p>To be clear, I didn\u2019t ask that question in class, but I can ask it here. But I\u2019m not quite sure how to answer it. The world has changed, yes. That is part of it. But I myself have also changed. When I first read this book, I did not have children. I have two of them now, and they are teenagers. There is no question that this experience has sharpened my impatience with a book composed by an author with what I experience as an unpleasant knack for indulging his indulgence of himself. My patience for that modality was considerably greater when I was twenty-seven years old \u2014 it is possible I didn\u2019t know any better.<\/p>\n<p>Plus, what he has to say about child-rearing is just so <em>unbearably stupid<\/em> so much of the time.\u00a0 Worse than stupid.\u00a0 Brutal and damaging. Culpable.\u00a0 Perhaps even in the wider context of child-rearing at the time (about which I know not that much).<\/p>\n<p>In our actual seminar, rather than permitting myself undo performative self-scrutiny as far as all this is concerned (welcome to <em>Graham\u2019s Bildungsroman in relation to Emile<\/em>), I framed my preoccupations as a kind of aspiration: I expressed the hope that we might, in the course of our discussion, succeed in achieving a genuine <em>hermeneutic reckoning<\/em> with this text. Which is to say, I wanted to hear from you whether the text could \u201cspeak\u201d across time. What does it say? What can it be said to say <em>now<\/em>, to us? What work is involved in answering those questions? For each of you?<\/p>\n<p>Did we get to that? Maybe. To some extent. I am not absolutely sure.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>We dug in, anyway. And we worked our way through the think-pieces, and began to press here and there in the Rousseau and in the Locke, as well.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-200\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582.jpg\" alt=\"\" width=\"1856\" height=\"1781\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582.jpg 1856w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582-300x288.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582-1024x983.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582-768x737.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1582-1536x1474.jpg 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Dolven brought us in here, on page 93, on this strange idea that what we are really perhaps aiming for is simply trying to <em>extemporize<\/em> across those first years:\u00a0 a theory of early child development that simply wants that phase of things to be over, with what the theorist understands to be \u201cminimal damage\u201d \u2014 and that seems to mean minimizing, to the extent possible, dealings with (corrupted) humanity.<\/p>\n<p>Building on that, I suggested we look here:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-199\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583.jpg\" alt=\"\" width=\"1762\" height=\"1875\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583.jpg 1762w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583-282x300.jpg 282w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583-962x1024.jpg 962w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583-768x817.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1583-1443x1536.jpg 1443w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Since that idea (that key to successful early development is to maximize the encounter with THINGS, and minimize the encounter with WILLS) goes to the heart of the matter: since the real problem, for Rousseau, is \u201camour-propre,\u201d and since \u201camour-propre\u201d is a function of seeing oneself in relation to others (subject to their will, enabled to dominate them, etc.), it is essential to minimize such challenges until, in effect, the age of reason.\u00a0 Even then, this will be the hard part of education (which we did not get to in our reading).\u00a0 But before one is properly equipped, the bruising and puffery and dishonesty of \u201csocial-scheming\u201d must be avoided at all cost.<\/p>\n<p>I am going to bracket any real comment on this gloss.\u00a0 Though we spent some time on the place of \u201cstate of nature\u201d theorizing in both Locke and Rousseau, and we talked about the place of \u201cnoble savage\u201d in this strange way that Rousseau conceptualizes human development.<\/p>\n<p>At a certain point the very legitimate question was raised about Rousseau\u2019s actual <em>experience<\/em> with children\/child-rearing. Was it not the case that neither Locke nor Rousseau actually raised any children at all? And to push this awkwardness, do we not read that Rousseau, specifically, <em>abandoned<\/em> his own five children to orphanages (a kind of death sentence in the period)?<\/p>\n<p>If one felt disgust with <em>Emile<\/em>, one could feel it along this axis \u2014 though there are others too, to be sure (the misogyny, the ugly shadow of racial\/colonial violence that looms at the margins of both these canonical authors). But I got pretty excited by the prospect of using this particular objection (\u201cRousseau didn\u2019t know anything about child-rearing!\u201d) to tip open an interesting, if perhaps marginal, line of what might be called \u201cmeta-interpretation.\u201d After all, for a follower of Leo Strauss the crucial insight is exactly the realization that <em>Emile<\/em> is not, in a deep sense, a book about \u201cchild-rearing\u201d \u2014 it is a <em>book \u201cabout&#8221; <strong>philosophy<\/strong><\/em>.\u00a0 Nay, it IS philosophy. In this sense <em>Emile<\/em> belongs exactly in the lineage of a work like Plato\u2019s <em>Republic<\/em> (with which it is sometimes paired). Yes, on its face, that is a book about the ideal city state. Except, again, according to the exquisite esotericism of Strauss, that is really only the \u201csurface\u201d matter.<\/p>\n<p>I am hardly advocating for this reading of <em>Emile<\/em> (although Allan Bloom, who translated it for us, might well have done so \u2014 if, perhaps, only in a sufficiently intimate seminar setting), but I do think it matters that we insist upon the essentially revolutionary-philosophical ambitions of the text. Of Rousseau\u2019s other work from this period (<em>The Social Contract<\/em>) it was said, \u201cthe second edition was bound in the skin of those who laughed at the first.\u201d<\/p>\n<p>This revolutionary timbre of Rousseau\u2019s work came up as we contemplated (with some horror, I think?) the extraordinary way in which Rousseau\u2019s apparent commitment to truth and authenticity and the glorious integrity and purity of nature seems to require a pedagogy so suffused with the most elaborate games of theater and baroque deceptions and outright lies. The revolutionary must start from where things are.\u00a0 In a bad world, bad things will surely be required.\u00a0 Lies may be necessary to combat the lies that have walked us away from a preceding \u201cgolden age.\u201d<\/p>\n<p>I\u2019ll mention only two more things that went by quickly, at the end, but that I don\u2019t want to forget:<\/p>\n<p style=\"padding-left: 40px\">1) Is it possible to read both these texts (the Locke too, but especially the Rousseau) as works that surface, awkwardly, a kind of male fantasy of \u201cmale reproduction\u201d? Do we discern an effort to \u201cbirth\u201d a male-child from the male mind, without reference to women \u2014 their bodies, their minds, their time?\u00a0 It seems likely someone has offered such a reading, but I do not know of it.\u00a0 Do any of you?<\/p>\n<p style=\"padding-left: 40px\">2) As I grew increasingly desperate in my exasperation with Rousseau (try reading the magician part that we skipped in Book III! Ugh!), I experimented with a kind of salvage-interpretation. Could the text be read as a kind of trauma-script, in which we are obliged to watch Rousseau perform some sort of apotropaic reckoning with the (ghastly) ghosts of his own experience of education? \u00a0 It almost made me patient, for a spell.\u00a0 <em style=\"font-size: 1rem\">Emile<\/em><span style=\"font-size: 1rem\"> as its own kind of \u201csurvival school\u201d\u2026<\/span><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>We talked most about the Julie Davis book in the last part of the seminar, when our guest, Matthew Spellberg, took us into the work of Outer Coast.\u00a0 The language lesson, for all its essential <em>primary-ness<\/em> worked a certain magic.\u00a0 Or at least I thought I felt it.\u00a0 Right.\u00a0 Yes.\u00a0 The words.\u00a0 They are the start.\u00a0 Of thought.\u00a0 Of talk.\u00a0 Of learning.<\/p>\n<p>And that absolutely bottomless story, the folktale, of the disappearance of the big monster animals.\u00a0 Which vanished because\u2026 in the showdown\u2026 they\u2026 <em>said their own name <\/em>(instead of that of the \u201copposite\u201d).\u00a0 Such a charged image.<\/p>\n<p>I felt, after listening to Matthew talk about the integrity of the Tlingit language with its geography and its traditions and its people, that I had taken a step closer to inwardness with <a href=\"https:\/\/www.lrb.co.uk\/the-paper\/v22\/n06\/richard-rorty\/being-that-can-be-understood-is-language\">Gadamer\u2019s dictum: <em>Being that can be understood is language.<\/em><\/a><\/p>\n<p>-DGB<\/p>\n<p>&nbsp;<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 4<\/h1>\n<h1 style=\"text-align: center\">\u00a0<img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-236\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-scaled.jpg\" alt=\"\" width=\"2560\" height=\"546\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-300x64.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-1024x218.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-768x164.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-1536x327.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1605-2048x437.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/h1>\n<h2 style=\"text-align: center\">Readings<\/h2>\n<p style=\"text-align: center\">John Dewey ,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Dewey-Democracy-and-Education.pdf\">Democracy and Education<\/a>\u00a0(New York: Macmillan, 1916), familiarize yourself with the book, focusing on a closer read of chapters 6 (\u201cEducation as Conservative and Progressive\u201d), 7 (The Democratic Conception in Education\u201d), and 24 (\u201cPhilosophy of Education\u201d). (And\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Dewey-Democracy-and-Education-1.pdf\">here<\/a>\u00a0is a cleaner pdf of a more recent edition, for the accuracy of which we do not vouch.)<\/p>\n<p style=\"text-align: center\">Danielle Allen,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Allen-Education-and-Equality.pdf\">Education and Equality<\/a>\u00a0(Chicago, University of Chicago Press, 2016), read chapters 1 and 2 (\u201cTwo Concepts of Education\u201d and \u201cParticipatory Readiness\u201d).<\/p>\n<p style=\"text-align: center\">Laurence R. Veysey,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Veysey-The-Emergence-of-the-American-University.pdf\">The Emergence of the American University<\/a>\u00a0(Chicago: University of Chicago Press, 1965). This is a classic text. Read all (efficiently).<\/p>\n<p style=\"text-align: center\">Henry Cowles,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Cowles-The-Scientific-Method-Ch-7.pdf\">The Scientific Method: An Evolution of Thinking from Darwin to Dewey<\/a>\u00a0(Cambridge, MA: Harvard University Press, 2020), chapter 7 \u201cLaboratory School.\u201d<\/p>\n<p style=\"text-align: center\">\u201cThe Oakland Community Learning Center (1977),\u201d episode of the PBS\/WGBH youth show Rebop: https:\/\/www.youtube.com\/watch?v=9dYsjDqUdr0&amp;t =82s<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECES<\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400\">[MG starts here]<\/span><\/p>\n<p><span style=\"font-weight: 400\">I am going to focus on Danielle Allen for this week, not just because I think she\u2019s a great political theorist but also because her conception of education has always puzzled me. On my reading, Allen gives us a picture of a kind of education which is valuable for completely instrumental reasons. This might seem somewhat surprising; after all, in setting up her idea of participatory readiness, Allen writes that \u201cThis is the policy domain in which the intrinsic egalitarian potential of education most fully shows itself\u201d (p. 26). It may be tempting to read Allen here as suggesting that education, when enacted through egalitarian mechanisms, <\/span><i><span style=\"font-weight: 400\">is <\/span><\/i><span style=\"font-weight: 400\">actually intrinsically valuable. But this is at odds with the argument she gives us in the next chapter. There, Allen explains that \u201cthe most effective way for us to direct our educational system towards egalitarian ends could well be participatory readiness\u201d (p. 33). For Allen, education&#8211;as she specifically lays it out&#8211;is the means by which we achieve these egalitarian ends. If we could achieve such ends through some means other than education&#8211;and I acknowledge that this is a big \u201cif\u201d&#8211;it seems to me that Allen would have to give up on an important part of her argument.<\/span><\/p>\n<p><span style=\"font-weight: 400\">Maybe it\u2019s a bit unfair to Allen to force her into this intrinsic\/instrumental binary; as she says, \u201cThinking clearly about education requires shifting effectively back and forth between these two registers: the social and the individual, categories that track neither a public good versus private good distinction nor a simplistic utilitarian versus nonutilitarian distinction\u201d (p. 18). But she also sticks to her guns in defending the instrumental value of participatory readiness, holding that \u201cThe preparation of citizens through education for civic and political engagement supports the pursuit of political equality, but political equality, in turn, may well engender more egalitarian approaches to the economy\u201d (Allen 32). On this reading, even the egalitarian aims of education are actually instrumental.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">That education be valuable for instrumental reasons is not, to be clear, wholly problematic. Where I think Allen starts to run into some difficulties lies in the particular ends she sees education as serving. Consider the language requirements Allen builds into her definition of participatory readiness. This first pillar&#8211; \u201cverbal empowerment,\u201d as she terms it&#8211; \u201cconsists of interpretive (or exegetical) and expressive skills\u201d (p. 40). Moreover, for Allen, \u201cThe analytical skills that constitute acts of interpretation only ever manifest themselves in language: diagnoses of particular circumstances and prescriptions of what is to be done\u201d (p. 40). This seems to me to be a rather exclusive picture of education. In practice, it seems as though those who would excel in this kind of instruction are members of some kind of dominant group: they are those who already understand the norms of expression in a given language. How might those for whom English is not their first language, for instance, fit into Allen\u2019s model? Why must communication be verbal to be effective? To be fair to Allen, she does seem to think language is always accessible; she writes that \u201cThe great beauty of language\u2019s power as a catalyst of human capacity is that we all have access to it, so any of us can choose anywhere, anytime to plumb its depths and climb with it to the heights of human achievement\u201d (p. 49). But this seems patently untrue. Language is widely accessible to certain people, to certain groups. But it remains closed off to others. Moreover, even in Allen\u2019s ideal conception of education, where such verbal empowerment really is available to all, it seems to me that all it really serves to do is legitimate the already dominant form of discourse. I\u2019m not entirely sure that this model contains within itself the mechanism for progress.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Perhaps briefly turning to the \u201cOakland Community Learning Center\u201d documentary offers a good counterexample. I was struck by the fact that the aims of that educational system seemed to be at least in part to develop in its students an orientation towards the community. But it never gets called \u201ccivic education.\u201d I admit I am just speculating here, but it seems to be that the use of civic education implies a broader scale than the more local Oakland community. It might include, for instance, an implicit legitimation of the very Louisiana schools system against which the Oakland school has positioned itself. All of this is to say that Allen sees education as serving broader society; in so doing, she assumes that that society is worth serving. At the very least, it\u2019s one which is capable of improvement. Allen\u2019s instrumental understanding of education is one that necessarily and implicitly works within the system. If we decide that the system doesn\u2019t work, I\u2019m not certain that Allen gives us much of a way out, especially in an educational sense.<\/span><\/p>\n<p><span style=\"font-weight: 400\">Finally and perhaps least importantly, I also wanted to mention that I\u2019ve always found Allen\u2019s view of participatory readiness to be particularly demanding, especially if we view her own life as a model. In 2022, she ran for governor of Massachusetts and, I think in so doing, managed to fulfill each of the three \u201ccore tasks of civic agency\u201d&#8211;as expressed through the \u201ccivically engaged individual,\u201d the \u201cactivist\/political entrepreneur,\u201d and the \u201cprofessional politician\u201d (p. 36)&#8211;that she establishes. As a result, I have sometimes felt in my more cynical moments that Allen\u2019s ultimate vision of education is a system that produces more Danielle Allens.<\/span><\/p>\n<p>-MG<\/p>\n<p><span style=\"color: #339966\">[I feel this! -LD]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[EH starts here]<\/p>\n<p><span style=\"font-weight: 400\">In considering how to place this week\u2019s readings in dialogue with each other, I wonder if a shared interest in dualisms (understood as comparable to \u2018rival conceptions\u2019 for Veysey and \u2018dichotomies\u2019 for Allen) might be a productive place to begin.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">In Chapter XXIV of <\/span><i><span style=\"font-weight: 400\">Democracy and Education<\/span><\/i><span style=\"font-weight: 400\">, John Dewey offers several &#8211; labor and leisure, practical and intellectual activity, man and nature, individuality and association, culture and vocation &#8211; as finding their counterparts in the chief problems of classic philosophy. In doing so, he builds an argument now familiar to this classroom that \u201cthe fact that the stream of European philosophical thought arose as a theory of educational procedure remains an eloquent witness to the intimate connection of philosophy and education\u201d (386). For Dewey, because education is the process through which necessary societal transformation takes place, and practical transformations in philosophy, education, and social ideals must take place concurrently, philosophy can then be understood as \u201cthe theory of education as a deliberately conducted practice\u201d (387).<span style=\"color: #339966\"> [ I found Cowles\u2019 history of psychologists adapting the scientific method as a problem-solving adaptation fascinating. For Dewey, \u201ceducation is a constant reorganizing or reconstructing of experience,\u201d (89) a process for which <i>change <\/i>is key.\u00a0 Thinking \u201cis occasioned by <i>un<\/i>settlment and it aims at overcoming a disturbance.\u201d (380) Change, unsettlement, uncertainty\u2014these are all so difficult for the human brain to contend with. Would this be different if methods of science hadn\u2019t turned descriptions of science into prescriptions for how to think scientifically? At what point does descriptive become prescriptive? How does this interact with the conceptions of utility in education? -PH ] <\/span><\/span><span style=\"color: #3366ff\">[[CA note: Thanks for this comment. Today I received a package in the mail. I bought a microphone and it came with this inside. A manual on how to make an origami bird. I haven&#8217;t seen anything like this with a commercial object in some time. Our capacity to reconstruct is not lost yet, even in the distant realms of microphone commodities. We might still be unsettled by strangers from afar for the better, not for the sake of art or knowledge, but simply for the sake of doing.]]\u00a0<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-275\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2439-rotated.jpg\" alt=\"\" width=\"480\" height=\"640\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2439-rotated.jpg 480w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2439-225x300.jpg 225w\" sizes=\"auto, (max-width: 480px) 100vw, 480px\" \/><\/p>\n<p><span style=\"font-weight: 400\">In his survey of the history of educational philosophy, intended perhaps to \u201cutilize the products of past history so far as they are of help for the future\u201d (a future to which we now belong, and from which we now read <\/span><i><span style=\"font-weight: 400\">Democracy and Education <\/span><\/i><span style=\"font-weight: 400\">similarly as a product of the past), Dewey begins with Plato (86). <span style=\"color: #008000\">[You raise an interesting point about temporality&#8211;even as we try to come up with ways to consider education in the here and now, we are constantly going back to the texts of the past. Even a kind of education depicted in some futuristic utopia would be constrained to its own present, which is to say our past. -MG] <\/span>As to the question of why &#8211; \u201cit would be impossible to find in any scheme of philosophic thought a more adequate recognition on one hand of the educational significance of social arrangements and, on the other, of the dependence of those arrangements upon the means used to educate the young\u201d (104). In considering the Platonic conception of education, through which individual realization is achieved alongside social stability, within the context of a democratic society, Dewey identifies a fundamental conflict between the social and the national aims of education (113).\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Following his assertion that terms such as the individual or the social (as they relate to conceptions of education) cannot fully be understood apart from their context, and that implicit in the conception of education as a social process is the existence of a particular social ideal, understanding education within the particular context of a democratic state becomes necessary. He wonders, \u201cis it possible for an educational system to be conducted by a national state and yet the full social ends of the educative process not be restricted, constrained, and corrupted?\u201d (114) For Dewey, this question is equally concerned with considerations both within and without the state itself. Internally, education must confront class divisions in relation to present economic conditions. Externally, it is bound by ideals of national unity.<\/span><\/p>\n<p><span style=\"font-weight: 400\">A century later, Danielle Allen continues to ponder similar questions in <\/span><i><span style=\"font-weight: 400\">Education and Equality<\/span><\/i><span style=\"font-weight: 400\">, with a specific interest in the impact of policy on egalitarian educational reform. Like Dewey, she identifies the economic conditions of a society as being inextricably linked to education as a social practice, so much so that \u201cdiscussions of educational reform are very often proxies for conversations about poverty\u201d in a way that often renders the distinction between the two somewhat unclear (3). In framing her discussion about the connection between education and equality (economic and otherwise), she proposes a hesitant yet clear dualism: the vocational versus the liberal?\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">She cites a familiar postwar American story in which education functioned primarily as preparation for the global economy, a vocational orientation supported by decades of national policy and emphatic political rhetoric. Although the reactionary impulse to contrast the vocational with the liberal evokes a certain image of elite liberal arts colleges, Allen insists that there is a larger structural benefit to reconsidering the relative value of both. (The lingering ghosts of the liberal arts college as discussed by Veysey would be fascinating to consider here but for the purpose of time I won\u2019t get into it &#8211; other than to say I think there are valuable contributions to this conversation in his description of the gentleman scholar as a largely apolitical subject.) In doing so, she hopes to extricate the conversation from questions like \u201cis the point of education enriching the life of the mind or securing a job?\u201d towards a potential opening up (9).<\/span><\/p>\n<p><span style=\"font-weight: 400\">Ultimately, after a reconsideration of Platonic conceptions of the relationship between the individual and society through the lens of Hannah Arendt\u2019s <\/span><i><span style=\"font-weight: 400\">The Human Condition <\/span><\/i><span style=\"font-weight: 400\">(summarized extremely briefly as an exploration of the impact of individual human flourishing on the social whole), Allen lands on \u2018participatory readiness\u2019 as a way to account for the civic alongside both the individual and the social. In doing so, she provides a response to Dewey\u2019s concern with how education must be specifically considered within the context of a democracy. Allen\u2019s concept of participatory readiness is concerned not only with participation at the level of the political community but also that of intimate and communitarian relationships (27).<\/span><\/p>\n<p><span style=\"font-weight: 400\">According to Allen, it is in participatory readiness, a foundation upon which forms of participatory democracy might be able to engender significant political change, where education\u2019s true egalitarian potential lies. Functionally, this participatory readiness depends on the development of \u201cverbal empowerment [rhetoric], democratic knowledge, and a rich understanding of the strategies and tactics that undergird efficacy\u201d (40). Assuming an education can provide competency in these three categories, it is then in the consideration of what exactly students are being prepared for (ready for what?) that we can ground the argument in an actual democratic context. Allen describes a personal discomfort with the semantic distinction between \u2018civic engagement\u2019 and \u2018political participation\u2019, rooted in the distinct rhetorical valences of \u2018civic\u2019 and \u2018political,\u2019 with political being the more charged term (33). In working through the implications of each, Allen cites several case studies, providing\u00a0 a context to which The Oakland Community Learning Center feels like a powerful addition (especially in response to the previously mentioned question of \u2018ready for what?\u2019).<\/span><\/p>\n<p><span style=\"font-weight: 400\">By way of a conclusion, Allen ultimately cites the humanities, a liberal arts education, as the \u201cunlikely hero\u201d of her story. I was struck by the assumption that this conclusion would be a particularly surprising one. In other words, <\/span><i><span style=\"font-weight: 400\">unlikely how<\/span><\/i><span style=\"font-weight: 400\">? The liberal arts education as an answer to many of these questions is, if anything, an incredibly familiar one (so much so that it was introduced at the outset of her argument as such). Perhaps it is unlikely primarily in its position relative to equality. The problem, then, becomes cultivating participatory readiness not only in liberal arts colleges but in the public education of American children.<\/span><\/p>\n<p><span style=\"font-weight: 400\">In some ways, The Oakland Community Learning Center provides a practical example of what this type of education might look like. It also provides a reminder that forms of \u2018civic engagement\u2019 such as participatory readiness as the intent to participate in democratic elections leaves gaps that forms of \u2018political participation\u2019 have often needed to fill. Despite the relatively benign tone in which the school is presented to us, the context of its existence elicits a sense of how stark the discrepancy between the social and the civic often is. Arguably, it answers Dewey\u2019s question, \u201cis it possible for an educational system to be conducted by a national state and yet the full social ends of the educative process not be restricted, constrained, and corrupted?\u201d with an emphatic no. A much more local sense of the social, along with a more nuanced idea of what individual flourishing must look like, is the only context in which a school such as this one could be implemented. It is also distinct from Allen\u2019s proposal in that the pillars of participatory readiness in this context are not abstract &#8211; children must necessarily understand the civic, and the political, in much more explicit terms.<\/span><\/p>\n<p>-EH<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[CB starts here]<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-212\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.10.49-PM-300x47.png\" alt=\"\" width=\"389\" height=\"61\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.10.49-PM-300x47.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.10.49-PM-768x121.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.10.49-PM.png 964w\" sizes=\"auto, (max-width: 389px) 100vw, 389px\" \/><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-213\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.04.17-PM-300x57.png\" alt=\"\" width=\"389\" height=\"74\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.04.17-PM-300x57.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.04.17-PM-768x145.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-21-at-9.04.17-PM.png 974w\" sizes=\"auto, (max-width: 389px) 100vw, 389px\" \/> &#8211; Walter Benjamin,\u00a0<em>The Arcades Project\u00a0<\/em><\/p>\n<p>I was reminded again and again of Benjamin throughout this week\u2019s readings. I keep returning to the (maybe unanswerable) question &#8211; what is education for? The answer to this question seems to vary widely in each text we\u2019ve approached this semester. For Allen, education is essential for the production and reproduction of the state. The American university system seems part and parcel of this larger project. If education\u2019s purpose is \u201cthe awakening of a human being,\u201d (Allen 12) as per former Cornell\/University of Iowa president Hunter Rawlings would lead us to believe, a larger set of questions must be asked &#8211; what determines the human being? Who determines the condition of wakefulness? Waking from what? There seems to me to be a quietly sinister civilizing bent to Rawlings\u2019s declaration, especially when an essential part of education, per Allen, is to \u201cprepare ourselves for breadwinning labor\u201d and \u201cprepare ourselves for civic and political engagement.\u201d This is an education meant, explicitly, to create citizens actively engaged in the project of state-making. The need to make \u201cordinary citizens [\u2026] proud to be involved in politics\u201d as the chief moral and intellectual effort of education seems to leave room for the eternal reproduction of <em>inequality<\/em>, so long as the nature of citizenship is premised on in-and-out groups and a system of dominations we\u2019re all too familiar with. Allen\u2019s pedagogical model seems to take on an almost utopian bent &#8211; the creation of a society of ideal citizens that will create a more perfect democratic state. Allen\u2019s conception of education as a pathway to political equality is premised on the belief that the political system reified by that education has the capacity to be equitable.<\/p>\n<p>Why take for granted that the state and the citizen are the social formation that education should prepare us for? Maybe the continuing global logic of state-sponsored economic extraction is inescapable &#8211; but what about an education that can prepare us for some yet-to-be-imagined formation that can move beyond the harms recreated again and again by presently extant political systems? This seems to me to be a \u201cparticipatory readiness\u201d of another kind. Beyond the sanitized Reading Rainbow view of the Oakland Community Learning Center, the decentralized learning method the Black Panther Party established throughout their schools seems to belie an investment in a liberatory political philosophy that moves beyond the vertically organized hierarchical structure the typical student-teacher relationship is premised on. If \u201creadiness\u201d is the measure of education, what is the Oakland Community Learning Center readying its students for?<\/p>\n<p>Both Allen and Dewey are concerned with education\u2019s temporal orientation. \u201cThe individual can live only in the present,\u201d Dewey tells us. This seems to be self-evident, but points to the near messianic requirements of education laid down in some aspects of pedagogy &#8211; that the present must redeem and exceed the past. Education can be \u201cretrospective\u201d or \u201cprospective\u201d (Dewey 92). Education for Dewey is a constant process, the \u201ccontinuous reconstruction of experience,\u201d which can happen on an individual as well as societal level. The goal of that continuous reconstruction is a departure from the past, such that \u201cbetter habits shall be formed, and thus the future adult society be an improvement on their own (Dewey 92). The social function of education as a device for forming a social unit seems universally recognized, but \u201cthe conception of education as a social process and function has no definite meaning until we define the kind of society we have in mind,\u201d (Dewey 112). Dewey demands we answer this question before pedagogy is considered, and Dewey\u2019s definition of an \u201cundesirable society,\u201d (detailed on 115) sounds suspicious like the one we currently inhabit.<\/p>\n<p>The winds of history propel us into the future, if ever they arrive. Benjamin demands a readiness too \u2013 what is important, he tells us, is how the sails are set. This is an educational model, a participatory readiness <span style=\"color: #339966\">[Such an elegant reading of Allen and Dewey via Benjamin, precisely instantiates several of the pedagogical modes\u2013\u2013Socratic, Sophist, &#8220;liberal,&#8221; etc.\u2013\u2013we&#8217;ve encountered thus far in a single phrase. \u2013NB)<\/span>. The mission of education first then seems to be a coming to awareness of the fact that there are sails to begin with \u2013 the concepts (words? What to make of this elaboration in the two quotes) that allow history to propel one forward. The art of setting the sails is the premise therein of education \u2013 like Dewey, like Allen, language is the premier vehicle. It\u2019s knowing what to do with it, and being prepared to use it, that gives education its forward momentum.<\/p>\n<p>&#8211; CB<\/p>\n<p>Quick addition &#8211; <a href=\"https:\/\/www.jstor.org\/stable\/10.5406\/pluralist.7.3.0096\">an article on Dewey&#8217;s ideas on eugenics, education&#8230;<\/a><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS BY JD &amp; DGB BELOW)<\/p>\n<p>[DGB first]<\/p>\n<p>Our session today had some real zing to it \u2014 at least for me. Collecting myself, now, an hour or so after the seminar, I feel such gratitude. I am experiencing an acute awareness of how deeply I cherish two hours and fifty minutes of time like that. How fortunate I am that my life has worked out in such a way as to share time and thought and texts like that with you all \u2014 and with Jeff, of course. What <em>goodness<\/em>.<\/p>\n<p>I notice, too, gathering my thoughts like this, how perfectly conformal my present activity is with Dewey\u2019s theory of experience-as-reconstruction.<\/p>\n<p>What I am doing right now, it becomes clear, is exactly \u201cgathering up\u201d our class for myself (and for you, dear reader). And this reflexive retrospection amounts, I think, to a paradigmatic instance of that process by which \u201can experience\u201d (first half of the dialectic) becomes \u201c<em>an experience<\/em>\u201d (completion of the dialectic). By the end of the first half of our seminar today, I found myself offering something like an impassioned plea for the power of this idea: that experience as such arises as a kind of <em>hitch in time<\/em>, and involves a dynamic looping-through-to-carry-forward.<\/p>\n<p>This theory of experience has wider applicability within Dewey\u2019s work (its importance in <em>Art as Experience <\/em>came up in our discussion), but it feels right to say that in <em>Democracy and Education<\/em> the concept is deployed in a very pure and direct way. Basically, as he puts it:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-229\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-scaled.jpg\" alt=\"\" width=\"2560\" height=\"704\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-300x83.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-1024x282.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-768x211.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-1536x423.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1608-2048x563.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>[From p. 82 in the Carbondale collected edition]<\/p>\n<p>Which then gets further glossed two pages later:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-233\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1321\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-300x155.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-1024x528.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-768x396.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-1536x792.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1609-2048x1057.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>So there it is: \u201cevery such continuous experience is educative, and all education resides in having such experiences.\u201d\u00a0 There you go.\u00a0 That is the theory here.<\/p>\n<p>And it is compelling, too, I think (despite the notably lackluster exposition).<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>I have to think more about this, though. Because I find Dewey\u2019s \u201ctheory of experience\u201d absolutely essential for thinking about life and thought. But I am not sure I am comparably enthusiastic about his \u201ctheory of education.\u201d It feels <em>reasonable<\/em>, I guess, but it does not spark my imagination. Or, to put it another way, the \u201cexperience\u201d part <em>does<\/em> spark my imagination, but somehow as experience is reconstructed \u201cas education\u201d itself it somehow loses something (for me) of its exhilarating infinitude \u2014 its crystalline <em>imminence<\/em>.<\/p>\n<p>Why is that?\u00a0 Hmmm.\u00a0 I am not sure. And this may be less a thought than a mood.<\/p>\n<p>But perhaps it has something to do with the way that the assimilation of (Deweyan) experience to education (\u201cThe Education Project,\u201d <em>democratic<\/em> education, etc.) effectively places nothing less than <em>reflective consciousness itself<\/em> \u201cin harness.\u201d Dewey\u2019s theory of experience offers an account as good as any I know of what is most magnificent and outrageous about human being.<\/p>\n<p>And that is an amazing achievement.<\/p>\n<p>But am I alone, then, in feeling that there is something of a come-down in seeing such grandeur turned to \u201ca good cause?\u201d<\/p>\n<p>Maybe I am just being silly. What better \u201ccause\u201d could you want than the <em>future<\/em>, for heaven\u2019s sake? And, for that matter, a future with and among a maximally diverse community of other human beings with whom one shares a rich and elaborate array of shared interests? These, recall, are Dewey\u2019s \u201ccriteria,\u201d his \u201cstandard\u201d:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-232\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1801\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-300x211.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-1024x720.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-768x540.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-1536x1081.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1610-2048x1441.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>What\u2019s not to like?<\/p>\n<p>Plus, it gets you democracy as an experience-sharing <em>system<\/em>.<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-231\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-scaled.jpg\" alt=\"\" width=\"2560\" height=\"2178\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-300x255.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-1024x871.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-768x653.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-1536x1307.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1611-2048x1743.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Sounds good!<\/p>\n<p>So what is it that occasions my slight descent-of-mood as we move from \u201cexperience\u201d to the \u201ceducation\u201d that is essentially conformal therewith?<\/p>\n<p>I\u2019m really not sure.<\/p>\n<p>Or perhaps I am.<\/p>\n<p>In the end, it may be that I find myself recoiling from what Dewey himself likely considered his <em>actual achievement <\/em>\u2014 namely, that his system (like that of Darwin himself, who becomes legible retrospectively as a kind of proto-pragmatist) is <em>all process<\/em>.<\/p>\n<p>No substantive content. No ideals. No foundations. No \u201caspirations,\u201d exactly.<\/p>\n<p>What substitutes for these (and it is a likeable substitution; perhaps, in the end, even preferable, in a prudential sense) is really something like \u201ca positive attitude,\u201d or a \u201cgenerally disabused empiricism made more palatable by liberal sprinkling of American optimism.\u201d<\/p>\n<p>In practice this may be a better package (for rulers, for teachers \u2014 who knows, maybe for everyone) than the balked transcendence of metaphysics.<\/p>\n<p>But even so, it is not my cup of tea. On the contrary, I hold a candle for the god-struck, for those who would place the \u201cends\u201d inside or beyond us \u2014 and then point urgently in that direction, telling us with passion (in song! with gestures!) what they discern where the eye won\u2019t reach.<\/p>\n<p>Yes, so \u2014 well, sorta obvious, really, no? After all, I was up there at the front of the room talking about this stuff <em>with ash smeared all over my forehead<\/em>\u2026<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Right. But the god part is not required. After all, metaphysics itself was invented (in its Comtean form) as precisely a work-around with respect to god-talk.<\/p>\n<p>Which perhaps sets us up to reach back \u2014 back to the Allen. After all, I have begun these reflections in a way that is unfaithful to the chronology of our conversation. It was with Danielle Allen\u2019s <em>Education and Equality<\/em> that we actually launched.<\/p>\n<p>We reviewed how Allen wants to use Rawls\u2019s \u201cTwo Concepts of Rules\u201d as a model by which to parse the explanation from the justification of education, separate the way the state (or other high-level social structure) will inevitably activate education for the purpose of social reproduction, etc. (<em>instrumentalize<\/em> it), from the way human beings can pursue education for ends that are unassimilable to those determinate (and broadly establishmentarian) aims.<\/p>\n<p>And what might humans actually want?\u00a0 They \u2014 we! \u2014 want \u201c<em>awakening<\/em>\u201d (here from the end of the essay, p. 50):<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-230\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1965\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-300x230.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-1024x786.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-768x589.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-1536x1179.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1612-2048x1572.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Do we?<\/p>\n<p>There was a moment in class that I experienced as one of some intensity, where that ideal was invoked, and given its shimmer:\u00a0 YES, that boundlessness of us, and our essence lying in the ever-untapped and always emerging new reach!\u00a0 This is exactly the powerful and emancipatory and affirming vision of the central creed of the Enlightenment.<\/p>\n<p>But also\u2026 NO.<\/p>\n<p>Since this same notion constituted the battle-standard for a militant universalism that scorched the earth of countless thick traditions within which many (all?) humans had found the stuff of their existences.<\/p>\n<p>And you cannot really have it both ways.\u00a0 Either YES. Or\u2026<em>NO<\/em>.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Or is that silly?\u00a0 Childish?\u00a0 A cartoonish simplification?<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>I won\u2019t answer those questions.\u00a0 But I will say a word about dullness.\u00a0 There was another moment in the class in which we took a turn into a delicate matter. One hard to discuss well.<\/p>\n<p>Why do both these texts, the Allen and the Dewey, feel a little\u2026<em>dull?<\/em><\/p>\n<p>Is this fair?\u00a0 I leave room for any of you who did not experience them that way.\u00a0 Fine.\u00a0 Good.<\/p>\n<p>But for some there was a need to surface that fact.\u00a0 Does it matter?<\/p>\n<p>It may.\u00a0 In that there is a kind of argument to made about philosophy that what it consists in is the hard work of keeping the most important terms <em>vital<\/em>. This may mean renewing them.\u00a0 It may mean protecting them from misuse.\u00a0 And it may mean giving those terms the urgency and spangle by which they retain their presiding significance to thought and life.<\/p>\n<p>By these lights (but are these lights to be trusted? does their association with Heidegger give us pause?), dullness is a philosophical <em>failure<\/em>.<\/p>\n<p>Worth further reflection.<\/p>\n<p><span style=\"color: #339966\">[Is <em>dull<\/em> an artifact of not fully recognizing oneself in the object? (Freire 105) -LD]<\/span><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>There was much more.\u00a0 We made a loop through the Black Panther schools, and we spent a lot of time in the last hour building out a slate of questions for our analytic template (which we hope to use in the final project part of the course).<\/p>\n<p>Here is the that blackboard, which we need to transcribe:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-235\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-scaled.jpg\" alt=\"\" width=\"2560\" height=\"480\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-300x56.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-1024x192.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-768x144.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-1536x288.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_1606-2048x384.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>But for now, I think I am done.<\/p>\n<p>A really great class, I thought \u2014 for which, THANK YOU!<\/p>\n<p>-DGB<\/p>\n<p style=\"text-align: center\">\u00a0*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">[AND NOW JD]<\/p>\n<p class=\"p1\">I\u2019m tempted to say that Dewey would really have liked that class\u2014just because it had a particularly satisfying shape to it, beginning, middle, end. Here\u2019s a passage from <i>Art as Experience<\/i>, still my favorite of his books (of the ones I\u2019ve read, that is).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-239\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1137\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-300x133.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-1024x455.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-768x341.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-1536x682.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/IMG_2089-2048x910.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p class=\"p1\"><i>Experience<\/i> is the central term for Dewey, and this passage captures something of his polemical development of it: it is not merely a neutral term (for the organism\u2019s relation to its environment), but a normative one (for life lived with alert self-consciousness and shaping intelligence). The good life is one that is full of experiences, and experiences have a form that promotes them to something like aesthetic reflection.<\/p>\n<p class=\"p1\">Let me try to draw out the form of our conversation as an illustration. We began with MG\u2019s thought piece, and her basic question about whether Danielle Allen\u2019s commitment to a pedagogy of \u201chuman awakening\u201d in the first essay of <i>Democracy and Equality <\/i>was sustained in the pragmatics of the second, about participatory readiness and income inequality. Across a lot of the talk that followed, there was a mix of respect for Allen\u2019s determination to synthesize philosophical commitments and policy data, and frustration that her prescription seemed to reinforce a liberal, incrementalist project that offered structural challenges neither to democratic institutions nor to the authority of markets. (Though as DGB pointed out, she makes passing reference to some stronger medicine in the book, e.g. admissions lotteries.) There\u2019s a lot we can carry away from that discussion about what we can want from education. But I want to focus on that split that MG diagnosed: can the two kinds of rules (the eudaemonistics of the classroom, the cool strategizing of policy) be held together in the mind, in practice? If we justify education economically, can we remember that awakening?<\/p>\n<p class=\"p1\">The problem reminds me of the story that Veysey tells, in a book that also falls into two parts: the first a set of \u201crival conceptions\u201d of higher learning, proper to the history of ideas, intellectually pure, sharpened by argument; the second the \u201cprice of structure,\u201d all of the often tacit compromises by which the interests and ideals of the university\u2019s various constituencies get welded together in an impure but evidently durable institution. Is this MG\u2019s disjunction again? What do we make of it? Is the disjunction\u2014within a work of political theory on the one hand, across forty-five years of history on the other\u2014a failure of philosophy? A compromise philosophy must make? Is the dissatisfaction that we feel as thinkers something we just have to <i>grow up<\/i> and deal with? Or\u2014is that precisely the kind of growing up that a new school has to <i>prevent<\/i>?<\/p>\n<p class=\"p1\">(A brief interlude on the teaching of language: that has to continue to be central for us. Again, some ambivalence about the sometimes starry-eyed embrace of it in <i>Education and Equality<\/i>. EH asked, does everyone have the same access to self-realization in language? \u201cAccess\u201d was LD\u2019s word, meant to split the difference between the pragmatics of accessibility (in the sense we might use under the ADA) and something more like the intellectual availability of ideas in a complex matrix of imperfectly distributed knowledges and skills. EH wondered if we might do better with languages, plural. At all events\u2014so many schools have placed language teaching at the center of the educational project, we\u2019ll have to keep thinking and thinking about what it is doing there.)<\/p>\n<p class=\"p1\">OK\u2014now, Dewey!\u2014whose pragmatism is a sustained attack on philosophical dualisms, the mind-body distinction and all the other distinctions that flow from it. He has an approach that carries him across the theory and practice divide that Allen and Veysey, in their different ways and for their different motives, respect; or rather, he diagnoses that divide as a failure of understanding which his pragmatic philosophy can address. (And in so doing address some consequent failures of practice in politics and pedagogy.) So in the chapter on \u201cPhilosophy of Education,\u201d we get his declaration that \u201cphilosophy is an attempt to <i>comprehend<\/i>\u2014that is, to gather together,\u201d and that it is characterized by \u201cgenerality, totality, and ultimateness\u201d (334). Not, however, the totality of a synchronic system; rather, a capacity to integrate all experience by recognizing the interdependence of organism and environment (the \u201cspecific <i>continuity<\/i> of the surroundings with his own active tendencies\u201d [15]). The exercise of authority, or the instrumental application of knowledge\u2014subjects working on objects, in one direction\u2014are situations better understood as feedback loops, each term modifying the other, provisionally separable for the purposes of thought but not separated in practice (and really, practice is all there is).<\/p>\n<p class=\"p1\">So, on the level of an individual\u2019s education, the child learns by \u201centering into the activities of others and taking part in conjoint and cooperative doings\u201d (28), sharing in \u201cthe ways in which persons\u2026use things\u201d (32). Routinized or repetitive rule-following, in which the rule follower is sheltered from change by the rule, can never be education. But a child who works themselves as they work the garden (who is changed by it as they change it, in an activity of mutual construction), that child is learning. And the <i>meaning<\/i> of the activity consists in this use, not instrumental use, but praxis; the more intense the feedback, and the denser the relation to others through that practice (and\u2014here we come close to Stiegler\u2014the more the tradition and history of the practice are implicated), the more it all <i>means<\/i>. (\u201cIt is the characteristic use to which a thing is put, because of its specific qualities, which supplies the meaning with which it is identified\u201d [34].)<\/p>\n<p class=\"p1\">This ideal of experience (interesting phrase!) translates to politics in ways that we discussed: the basic social values for Dewey are the shared interests of groups, and the degree of open contact among (potentially overlapping) groups. If democracy promotes the maximum of both, then we have an argument for that form of government as both supportive of and supported by education: \u201call communication (and hence all genuine social life) is educative\u201d (8). If you feel a lot of familiar distinctions slipping away from you here, well, that\u2019s what it\u2019s like to be a Deweyan pragmatist. There is a basic commitment to the idea that human suffering is produced by defensive distinction-making, and relieved by open communication, so that education and communication and democracy and, for that matter, art (\u201cAll communication is like art\u201d [9]) become effectively synonyms. It can seem a little simple minded\u2014but then, all happy families are happy in the same way, right? And because we are such inveterate distinction-makers, there is no danger that the philosopher, whose job it is to walk us out of the labyrinth of our contradictions, will run out of things to say or work to do. (Though the work is arguably easier to do with kids, who are early in the game of building those distinctions\/defenses\/economies.)<\/p>\n<p class=\"p1\">We had some questions for Dewey, especially about the apparent friendliness of his project to capitalism, and also whether it has an adequate capacity to recognize and respond to tragedy. (Though you can imagine his response: tragedy is itself a defense, the ennobling of a failure to communicate that could have been preempted by communication; what if Cordelia had said a little more to Lear, and more to the point, what if he had listened?) The line of discussion about evolution was really fascinating and I\u2019ll leave it to DGB and others to make a record of that here. I\u2019ll only say that Dewey\u2019s sense of a corroborating homology (or deep structural sympathy) among Darwinian evolution, child development, and scientific method, as modes of \u201clearning\u201d by trial and error, is part of our story about schools and nature. In his way, Dewey is as committed to nature as Rousseau, though it is an idea of nature that is structured by his social commitments (by flourishing diversity, rather than by free and ruthless competition). Here it should be said we come around to those big \u201cwhat is education for\u201d questions that CB put to us.<\/p>\n<p><span style=\"color: #008000\">CA note:<\/span><\/p>\n<figure id=\"attachment_253\" aria-describedby=\"caption-attachment-253\" style=\"width: 1524px\" class=\"wp-caption alignnone\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-253\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-27-at-7.32.57-PM.png\" alt=\"\" width=\"1524\" height=\"1452\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-27-at-7.32.57-PM.png 1524w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-27-at-7.32.57-PM-300x286.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-27-at-7.32.57-PM-1024x976.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Screen-Shot-2023-02-27-at-7.32.57-PM-768x732.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><figcaption id=\"caption-attachment-253\" class=\"wp-caption-text\">Buenos Aires<br \/>Arnoldo Moen,<br \/>Calle Florida N.\u00ba 314<br \/>1896<\/figcaption><\/figure>\n<p><span style=\"color: #008000\">Arnoldo Moen, <em>ENTRE AS NYMPHEAS<\/em>, Buenos Aires Calle Florida N. 314 (1896). <span style=\"color: #3366ff\">[[OK, I went down an internet hole sussing out this image, and the elliptical citation.\u00a0 I learned some things.\u00a0 But cannot say I am clear on why it is here. In the process (and the outcome) I permitted myself to reflect on the relationship between such an inquiry and the general quarry (teaching\/learning, their nature[s]).\u00a0 It is possible I was having an &#8220;experience&#8221; along these lines. -DGB]]\u00a0<\/span><\/span><\/p>\n<p class=\"p1\">There are some interesting pages in Dewey about the how of his progressive schools, e.g. the encounters with raw materials (rather than Froebel boxes!). We\u2019ll want to keep that in mind as we think about what it\u2019s like to be in the classrooms we explore. Also a general question about the value and meaning of childhood itself. In the chapter on growth, he observes that \u201cfor certain moral and intellectual purposes adults must become as little children\u201d (47). Some schools want to get the person safely out of childhood. Others may want to safeguard childhood, to ensure that as much of it as possible survives into adult life. (But which parts?) Maybe that is one way of looking back on the shape of the seminar: it began with a cardinal distinction that might be rewritten as the difference between child and adult; it ended with that difference much diminished, in favor of the child.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>And a quick coda!\u2014having read DGB&#8217;s terrific reflections above. Boring, yeah\u2014that&#8217;s a tough one! Dewey in particular: who among the philosophers is more concerned with immediate interest than he is, more impatient with remote obligations? Perhaps he was a man who specially hated to be bored. But the wonderfully patient reasonableness of his commitments does seem directed at talking us out of our passions, in favor of more manageable emotions, or even dispositions. (G and I have taught Phil Fisher&#8217;s <a href=\"https:\/\/press.princeton.edu\/books\/paperback\/9780691115726\/the-vehement-passions\">The Vehement Passions<\/a> in the past, and I am thinking of him when I make that distinction; and in back of him, <a href=\"https:\/\/press.princeton.edu\/books\/paperback\/9780691160252\/the-passions-and-the-interests\">Albert O. Hirschman<\/a>.) Dewey was a great lover of art, co-creator of the <a href=\"https:\/\/www.barnesfoundation.org\/\">Barnes Collection<\/a>, but he wants a world in which nobody would ever have to write\u00a0<em>King Lear<\/em>, yes? And wouldn&#8217;t that be a better world? Who could disagree? But I have so much at stake in the transport of those tragic compensations, and I can&#8217;t separate out my debt to and need for art from the strangely compounded ecstasy of such encounters. When we ask about the place of art in education, we can&#8217;t be asking only about art therapy, or a sort of I. A. Richardsian higher reconciliation of inner conflict, can we?<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 5<\/h1>\n<p>&nbsp;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-298\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-scaled.jpg\" alt=\"\" width=\"2560\" height=\"673\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-300x79.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-1024x269.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-768x202.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-1536x404.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1645-2048x538.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p style=\"text-align: center\">Jacques Ranci\u00e8re,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Rancie%CC%80re-The-Ignorant-Schoolmaster.pdf\">The Ignorant Schoolmaster<\/a>\u00a0(Stanford: Stanford University Press, 1991).<\/p>\n<p style=\"text-align: center\">Paulo Freire,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Freire-Pedagogy-of-the-Oppressed.pdf\">Pedagogy of the Oppressed<\/a>\u00a0(New York: Bloomsbury, 2018 [1970]).<\/p>\n<p style=\"text-align: center\">John Carson,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Carson-The-Measure-of-Merit.pdf\">The Measure of Merit: Talents, Inequality, and Intelligence in the French Republics, 1750-1940<\/a>\u00a0(Princeton: Princeton University Press, 2007), read PART III, \u201cMerit, Matter, and Mind.\u201d<\/p>\n<p style=\"text-align: center\">Jamie Cohen-Cole,\u00a0<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/Cohen-Cole-The-Open-Mind.pdf\">The Open Mind: Cold War Politics and the Sciences of Human Nature<\/a>\u00a0(Chicago: University of Chicago Press, 2014), read chapters 1-4 (\u201cDemocratic Minds for a Complex Society,\u201d \u201cThe Creative American,\u201d \u201cInterdisciplinarity as a Virtue,\u201d and \u201cThe Academy as a Model of America\u201d).<\/p>\n<p style=\"text-align: center\">C.L Barber et al., <a href=\"https:\/\/sites.hampshire.edu\/ctl\/files\/2014\/07\/NewColl.pdf\">The New College Plan: A Proposal for a Major Departure in Higher Education<\/a> (Amherst, MA: NP, 1958), skim, with a focus on the first dozen pages.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECES<\/p>\n<p><span style=\"font-weight: 400\">[TU starts here]<\/span><\/p>\n<p><span style=\"font-weight: 400\">All intelligences are equal\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">While reading Ranci\u00e8re\u2019s <\/span><em><span style=\"font-weight: 400\">The Ignorant Schoolmaster<\/span><\/em><span style=\"font-weight: 400\"> and Freire\u2019s <\/span><i><span style=\"font-weight: 400\">Pedagogy of the Oppressed <\/span><\/i><span style=\"font-weight: 400\">I could not stop thinking about the notion of possibility.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">What\u2019s possible appears to be defined by the social order (the order of things) that has shaped our understanding of the world. Understanding (in these terms) appears to be central to Ranci\u00e8re\u2019s argument as it is presented as something that couldn\u2019t be acquired without the explanation of the master (old). As per Ranci\u00e8re, the complexity towards understanding resides in the presence of the master and the necessity of acquiring knowledge by the pedagogical model of explication. Explication is what establishes a distance between the ignorant and the knowing minds. It is this distance that prevents us from understanding, paying (good) attention, or reflecting critically on the world around us. Explication turns into a vicious circle that resides in <span style=\"color: #339966\">[even <em>constitutes<\/em>, no? &#8211; DGB]<\/span>\u00a0the principle of hierarchical knowledge. The child overwhelmed by the principle of explication lost the capacity of developing its own intelligence, the same intelligence he uses to learn to speak and create associations with the objects surrounding him, his intelligence is subordinated to the intelligence of the master and thus he starts the guided way to become a \u201cman of progress.\u201d The path of progress fostered by explication and stultification is defined by the subordination of one intelligence to another.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Emancipation is the path explored by Ranci\u00e8re to disrupt the circle of power provided by the art of explication. To be emancipated is to recognize the capability of one intelligence to be guided by itself, to recognize the potential of the human mind. In this vein, to emancipate is to teach someone the possibilities to learn without explication, is to unleash the possibility of humanity learning by themselves, it is the possibility of tackling the distance between the ignorants and the people who know. It is the possibility of generating multiple layers of understanding. It is important here to remark that those that are not aware of their intelligence and its capabilities are excluded from the world of intelligence, thus subjugated to the world of the man of progress. Ranciere remarks that to perform the emancipation action one needs to be emancipated, one needs to believe in the statement: all intelligences are equal. It is necessary to believe in the possibility provided by this statement. Ranci\u00e8re remarks then that whoever emancipates \u201cdoesn\u2019t have to worry about what the emancipated person learns. <\/span><b>He will learn what he wants,<\/b> <b>nothing maybe. He will know he can learn<\/b><span style=\"font-weight: 400\">\u2026\u201d (Ranci\u00e8re 1991, 18).\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">What a fascinating and important quote, to know that one could learn. We all know we can learn but do we really know that we can learn? Do we really think about the possibilities and capabilities of our intelligences? Here I would like to circle back to the question that triggered this think piece, on the question of possibility. Knowing that we could learn something opens the possibility of curiosity. Of understanding and reflecting on the world under different parameters. Curiosity is an important and crucial aspect for the development of imagination. Images that could broaden our limits of our understanding. Images that could revert the narrow images of explication and progress.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Anthropologist Anna Lowenhaupt Tsing explains that progress is a forward march, that it is highly defined by the idea of what it means to be a human being. The concept of progress as a forward march implies that all temporalities are defined under the narratives of progress. For Tsing, the importance is to look for all those temporalities that don&#8217;t fit into progressive narratives (she uses the unexpected appearance of matsutake mushrooms as her example), because they could show us \u201chow to look around rather than ahead.\u201d (Tsing 2015, 22) We could easily relate this narrative to Ranciere\u2019s definition of the man of progress. If progress implies the generation of intelligences that subjugate other intelligences into their temporalities, it is in the principle of emancipation where we could find the possibility of thinking beyond the narratives of progress. If our capacity of understanding is defined by the world that is presented to us, then we need to expand the boundaries of our understanding by unleashing the true potential of all intelligences (here I would also like to say that we need to also consider non-human intelligences as important for liberation and equality).<\/span><\/p>\n<p><span style=\"font-weight: 400\">Thinking of all intelligences as equal opens up the possibility of thinking, of making to think, of thinking to think, about what is not part of this oppressive narratives. Emancipation is about the possibility of generating new understandings by awakening our attention to what was left behind.<\/span><\/p>\n<p><span style=\"font-weight: 400\">We could further extend Ranci\u00e8re\u2019s act of emancipation by adding this provocative Bruno Latour\u2019s quote of what does it mean to be a subject: \u201cTo be a subject is not to act autonomously in front of an objective background but to share agency with other subjects that have also lost their autonomy.\u201d (Latour 2014, 5) Ranciere\u2019s statement that all intelligences are equal is an attempt to see what can be done with such an assumption. This was the motivation of Jacotot, the possibility of making others to do. Emancipation is the possibility of making others do, it is the possibility of assuming that all the intelligences are equal to recover the lost autonomies that have been lost by the forward march of progress.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">As I am linking the act of emancipation to the Latourian act of sharing agency, I would like to close this piece with one of the most beautiful quotes I ever read in regards to agency. I would like to think of emancipation (and other critical pedagogies) under these parameters so nicely expressed by the Belgian philosopher Vinciane Despret. She defines agency:<\/span><\/p>\n<p><span style=\"font-weight: 400\">Agency, therefore, appears clearly as the capacity not only to make others do things, but to incite, inspire, or ask them to do things. This is how oeuvres or divinities achieve their existence and acquire agency in turn. This is how flowers gain agency, through becoming enabled to make their companion pollinators be moved by them, and this is how the latter could themselves be agents, through becoming enabled to make the flowers able to attract them, and in turn to be moved by them. This is why agency always appears in a flow of forces. Agencies spring in a flow of forces, in agencements that make more agencies: the one who makes others do, the one who makes others move, the one who inspires others to be inspired, and the one who is therefore induced, mobilized, and moreover, put in motion, activated. (Despret 2013, 41)<\/span><\/p>\n<p><span style=\"color: #339966\">[This is indeed a very lovely quote, and its emphasis on action &#8220;at a distance&#8221; had me in mind of the concept of &#8220;induction&#8221; \u2014 before Despret himself invoked the term. The notion of induction, and its theoretical potential, was at the center of <a style=\"color: #339966\" href=\"http:\/\/dgrahamburnett.net\/wp-content\/uploads\/2013\/08\/Induced-Attention.pdf\">this piece I did recently<\/a>, as a contribution to the work of the very brilliant and disorienting artist Nora Turato, whose channeling performances are indeed legible as a form of transformative pedagogy, effected through close and medium-like <em>attention<\/em>. -DGB]<\/span><\/p>\n<p><span style=\"font-weight: 400\">Emancipation is about activation. Activation involves the possibility of creating multiple (and significant) patterns of reality (understandings).<\/span><\/p>\n<p><span style=\"font-weight: 400\">All intelligences are equal.\u00a0<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-265\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/the-buzz-on-pollinators-300x158.jpeg\" alt=\"\" width=\"338\" height=\"178\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/the-buzz-on-pollinators-300x158.jpeg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/the-buzz-on-pollinators-1024x538.jpeg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/the-buzz-on-pollinators-768x403.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/02\/the-buzz-on-pollinators.jpeg 1200w\" sizes=\"auto, (max-width: 338px) 100vw, 338px\" \/><\/p>\n<p>-TU<\/p>\n<p>[NI starts here]<\/p>\n<p class=\"p1\">Jumping off of our discussion last week about the effects and potential consequences of the dull delivery of brilliant thought, I was brought back to that theme at two points in this week\u2019s readings: first, in Ranci\u00e8re\u2019s account of Socrates\u2019s refusal to play the game of oratory, and then in Cohen-Cole\u2019s lament of Dewey\u2019s casual disregard by the Educational Policy Committee and the Harvard Red Book. The Dewey point is a less developed thought, so maybe I get that out of the way first. Cohen-Cole cites committee member Ulich\u2019s surprisingly offhand dismissal: \u201cThrough basing education on merely instrumentalist concepts [Dewey] gives no philosophically satisfying answer to the problems of values and goals of both education and democracy\u201d (JCC 21) \u2013 apparently this \u201cwas received with no objection\u201d! Our discussion last week would surely object \u2014 we <i>clearly <\/i>saw something in Dewey\u2019s treatment of \u201cthe problems of values and goals of both education and democracy.\u201d Cohen-Cole assigns EPC\u2019s short shrift on pragmatism as a closed-mindedness, demonstrating the extent to which the committee was \u201clargely content to approach social thought, philosophy, education, and democracy through their own knowledge&#8221; (21) \u2014 to me this seems left underexplored. Obviously Dewey was taken up elsewhere, and has had great impact, but after reading Cohen-Cole\u2019s vivid accounts of the midcentury educational elites\u2019 fixation on the quasi-institutional spaces of the salon, the conference, and even undergraduate common houses (27-30) \u2013 <em>literal smoke-filled rooms!<\/em> \u2013 it made some sense to me that Dewey, for all his deep investment in democracy (likely deeper than the ideals of Harvard common room \u201cconviviality\u201d), would not be invited to this particular party.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">(Side note: If we are going to include \u201cfood\u201d as an aspect of our New School dossiers, I\u2019d like to point to Margaret Mead\u2019s theory of conference catering on JCC 132: international conferences should allow \u201cchoice of foods that occur in a simple state, like fruits and nuts, to comfort the stranger\u201d &#8211; but in all cases there should be ample food and drink, so that full stomachs give a sense of \u201crepletion\u2026mistakenly attributed to the intellectual fare instead of meals\u201d; \u201cit is important to have stimulants and snacks available, particularly late at night.\u201d) <span style=\"color: #339966\">[Love this! &#8211; DGB]<\/span><\/p>\n<p class=\"p1\">I find myself perceiving a rhyme between this account of Dewey, and Ranci\u00e8re\u2019s surprising, rather damning account of Socrates\u2019s participation in his own trial (JR 93-96):<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p3\"><em>\u201cSocrates did not want to make a speech to please the people, to seduce the \u2018ungainly animal.\u2019 He didn\u2019t want to study the art of the sycophants Anytus and Meletus. He thought, and practically everyone praised him for it, that this would decay his own philosophy. But the basis for his opinion is this: Anytus and Meletus are imbecilic sycophants; thus, there is no art in their speeches, only recipes; there is nothing to be learned from them. Yet the speeches of Anytus and Meletus were a manifestation of the human intelligence like those of Socrates\u2026Socrates, the \u2018ignorant one,\u2019 thought himself superior to the tribunal orators; he was too lazy to learn their art; he consented to the world\u2019s irrationality. Why did he act like this? For the same reason that defeated Laius, Oedipus, and all the tragic heroes: \u2026He thought that he was the elect of the divinity. [\u2026] A divinely inspired being doesn\u2019t learn Anytus\u2019s speeches, doesn\u2019t repeat them, doesn\u2019t try, when he needs to, to appropriate their art. It is thus that the Anytuses become masters in the social order.\u201d<\/em> (95-96)<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">\u201cIt is thus that the Anytuses become masters in the social order.\u201d Socrates\u2019s refusal to play the game, to \u2018stoop to the level\u2019 of the orator, to descend from Philosophy to Sophistry, Ranci\u00e8re argues, is not an act of martyrdom, but of lazy pretension! Paradoxically, in the middle of his critique of rhetoric, Ranci\u00e8re points out that the \u201corator\u2019s language\u201d is not something to abolish, because in the framework of universal equal intelligence, Socrates is not superior to Anytus; it is \u201c<span class=\"s1\">shameful<\/span> for Socrates to have lost the battle and his life to Meletus and Anytus\u2026The orator\u2019s language, must be learned.\u201d Anytus may have hegemony on his side, but Ranci\u00e8re seems to make something of a pragmatic, \u201ctactical\u201d case that disengagement from the hegemony of rhetoric won\u2019t achieve very much &#8211; in fact, it\u2019s \u201cshameful\u201d to do so. Instead, oratory is to be \u201cappropriated,\u201d not to become its new master, or consign it to oblivion, but to treat it as a \u201cbook,\u201d as arbitrary as <i>T\u00e9l\u00e9maque<\/i>, from which a system can be discerned, and new lessons can be discovered. Ranci\u00e8re allows that even a professor, the explicator extraordinaire, is also a \u201cbook\u201d to be learned from, but never by intention, only by fugitive transgression (102).<\/p>\n<p class=\"p1\">But the vitality of such new lessons is, in Ranci\u00e8re\u2019s account, extremely fleeting and fragile; I found his explorations of intellectual emancipation\u2019s retrenchments, dilutions, and counter-appropriations in the final chapter harrowing, even heartbreaking. He insists (or, Jacotot insists?) that emancipation cannot become the basis for an institution, because it is precisely institutionalization which \u201cspoils\u201d the method (103); so-called \u201cProgressives\u201d can appropriate Jacotot\u2019s terms, and theories, but they can only reproduce the letter (however distorted), not the spirit, of his lesson. Fortunately, the lesson will never perish, because it\u2019s \u201ca natural method of the human mind\u201d (105), but it can never be inscribed as a social institution either.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p><span style=\"color: #339966\">[Quick thought here on NI&#8217;s lovely parenthetical above (&#8220;or, Jacotot insists&#8221;): from a methodological perspective, that such a confusion\/elision is possible \u2014 indeed, that it is effectively unavoidable in reading this book \u2014 really goes to the heart of the matter, no?\u00a0 Ranci\u00e8re&#8217;s is a performative book.\u00a0 It declines, I think, to &#8220;explicate.&#8221; It simply &#8220;ventriloquizes,&#8221; no? Which is the limit case of &#8220;translation.&#8221; My point is just that the book is an example of conceptual promiscuity, of intellectual <em>contamination<\/em> \u2014 of mingling with the source-material as a form of thought, and as a form of sharing of thought (in several senses).\u00a0 I think this is a super deep and important idea.\u00a0 (I talk a bit about this stuff <a href=\"https:\/\/jhiblog.org\/2022\/04\/18\/history-as-practical-aesthesis-an-interview-with-d-graham-burnett\/\">here<\/a>, at the end, in an aside about the late John Irwin&#8217;s crazy, brilliant <a href=\"https:\/\/www.press.jhu.edu\/books\/title\/2731\/mystery-solution\"><em>The Mystery to a Solution<\/em> <\/a>(1994). But there are countless other examples of work that effects this magic. A genuine genius of the genre, for instance: Luce Irigaray &#8211; DGB]<\/span><\/p>\n<p class=\"p1\">On what level does the lesson lie, then? With \u201cindividuals and families\u201d (128), who work within and against society: \u201cA society, a people, a state, will always be irrational. But one can multiply within these bodies the number of people who, as individuals, will make use of reason, and who, as citizens, will know how to seek the art of raving as reasonably as possible\u201d (98).<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">This reminds me that with Jacotot we are back with the small, artisanal scale of <i>Emile <\/i>and tutoring. A universalized tutoring rather than something hoarded for a particular social strata, sure \u2013 but while I\u2019m taken with Ranci\u00e8re\u2019s critiques of Progressivism, I can\u2019t help but look around, and notice that we do live in a society, and wonder if there is any way to treat the problem of thinking the macro scale, and its inevitable disappointments, with the same vitality and optimism as Ranci\u00e8re finds in the micro? Is it possible to make something more of the macro, in the same constructive spirit that Ranci\u00e8re announces in his treatment of rhetoric\/sophistry? If Socrates should have deigned to engage \u201cthe Anytuses,\u201d what might we gain by engaging the macro?<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>&#8211; NI<\/p>\n<p><span style=\"color: #339966\">[Oh, such a powerful last set of questions.\u00a0 And isn&#8217;t that the place where we have to pick up the Freire?<\/span><\/p>\n<p><a href=\"https:\/\/www.youtube.com\/watch?v=aFWjnkFypFA\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-281\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM.png\" alt=\"\" width=\"2700\" height=\"1796\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM.png 2700w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM-300x200.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM-1024x681.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM-768x511.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM-1536x1022.png 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-01-at-8.44.44-AM-2048x1362.png 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/a><\/p>\n<p><span style=\"color: #339966\">Or, for that matter, <a href=\"https:\/\/www.democracynow.org\/2005\/6\/3\/famed_brazilian_artist_augusto_boal_on\">Boal&#8217;s <em>Theater of the Oppressed<\/em>.<\/a><\/span><\/p>\n<p><span style=\"color: #339966\">-DGB]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS BY JD &amp; DGB BELOW)<\/p>\n<p>[DGB first]<\/p>\n<p>So much, so much, so much.\u00a0 I was, as I expressed, kinda excited going into our seminar this week (because I felt the readings crossed and amplified each other in so many interesting ways), and then our time together actually <em>exceeded<\/em> my very high hopes\/expectations.<\/p>\n<p>We went in with the Ranci\u00e8re, and we did some basic work to surface the central claims of the book.\u00a0 \u201cExplication,\u201d as a pedagogical modality, amounts to a structured liturgy of \u201cstultification.\u201d\u00a0 It installs, \u00a0by means of what we might call \u201cdistance-management,\u201d the deprecation in then purports to address\/resolve.\u00a0 Though in practice what is enacted is essentially a continuous \u201cpositioning\u201d inimical to freedom and equality.<\/p>\n<p>So far so good.\u00a0 It is an interesting claim. \u00a0Did we feel it \u201call the way down\u201d?\u00a0 I dunno.\u00a0 Becauase it really does scorch the earth of \u201ceducation\u201d as we mostly know it.\u00a0 So it is hard to take on board in an educational setting (i.e., \u201cPrinceton University\u201d). All us well-meaning teachers, actually extending a <em>catastrophic tsunami of mind-destruction<\/em> everywhere we go.\u00a0 Ooof.\u00a0 Did we really reckon with the idea that we are, in this analysis, in a position perfectly conformal with those benighted nut-jobs who propose to bring about peace by waging continuous war?\u00a0 Sometimes being well-meaning just isn\u2019t good enough\u2026<\/p>\n<p><span style=\"color: #339966\">[This is not a radical or edgy comment to make, but on this note of \u201cscorched earth\u201d I had this nagging feeling all through the Ranci\u00e8re that I obviously DO think there is something to to people sharing the insights that they have accumulated through their experiences and labors, when they have traveled further than you down a path which you are currently pursuing. Initially I typed \u201cexpertise\u201d here, which would be so stultificatory, endorsing the kind of veiling-distancing that Ranci\u00e8re\/Jacotot calls out \u2013 but I wonder if there is a way to appreciate insight-sharing across an asymmetry of experience, without creating that kind of value-differential?<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">To be more concrete: for undergrad I went to a small liberal arts college which definitely still takes a lot of its cues from the spirit of the New College Plan. We had small seminars with full-time faculty all the way through, and I think I had two lecture courses total; my department (Art History) never offered any kind of survey, only specialized seminars. I can\u2019t be the only person here who has had the experience of the \u201cdialogic\u201d space of the seminar misfiring &#8211; where the students don\u2019t seem to get to the heart of a difficult text, or maybe worse yet, the conversation ends up in some cul-de-sac, not with a Socratic \u2018torpedo-fish\u2019 but a lame duck. I remember this happening once (actually, maybe it was with Bourdieu?), 2 hours of everyone flailing and the professor not intervening. I remember looking at the professor toward the end and thinking, \u201cYou wrote a dissertation on this exact author, surely you\u2019re holding something back that could be of use to us, after all this.\u201d But she held fast to the rule of student-led dialogue. Such moments in my seminar-centric undergrad gave me a thirst for a survey and lectures (which I think can be &#8220;books&#8221; in Ranci\u00e8re&#8217;s sense, to be treated critically), some breadth to offset the depth \u2014 and some explication to offset the emancipation? Something more than the verification of my attention? Maybe the grass is always greener on the other side\u2026 &#8211; NI]<span style=\"color: #0000ff\">[[Ditto to all of this, as a liberal arts alum myself. Adore Ranci\u00e8re but this is an experiential antinomy I found as well &#8211;NB]] <span style=\"color: #800080\">[[[Commenting here (thank you to both of you for getting this thought into the mix): I guess I just really want to be clear that my effort to &#8220;get-with&#8221; this idea should not be taken to reflect my own actual commitments.\u00a0 As an occasion to &#8220;tarry with the (pedagogical) negative,&#8221; Ranci\u00e8re\/Jacotot <em>cannot be beat<\/em>, I think. And I do think openness to thinking absolutely &#8220;otherwise&#8221; is an invaluable component of (the actual <em>life<\/em> of?) thought itself.\u00a0 But the scale of my own thrill of working with the idea is exactly proportionate to its basic distance from my formation \u2014 thus, also, in meaningful ways, from my sensibility.\u00a0 How distant?\u00a0 Very distant!\u00a0 Example: earlier in my life, I spent two years under &#8220;spiritual direction,&#8221; meeting weekly with an older Jesuit priest, within the framework of the Ignacian <em>Meditations<\/em>.\u00a0 He was, essentially, my &#8220;elder.&#8221;\u00a0 And I adopted, formally and naturally, the position of the &#8220;acolyte.&#8221;\u00a0 He knew the way.\u00a0 It was his life.\u00a0 I wanted to walk the way he knew.\u00a0 So I <em>followed<\/em>, week after week, doing the exercises he gave me for each day.\u00a0 It was very definitely teaching and learning \u2014 and absolutely trans\/formative for me.\u00a0 I would have trouble understanding a world that did not have space for that kind of teaching, and that kind of learning.\u00a0 But I see no easy way of fitting any of this <\/span><\/span><\/span><span style=\"color: #800080;font-size: 1rem\">into the Jacotot\/Ranci\u00e8re paradigm.\u00a0 (After all, such pedagogical relations are <em>constituted<\/em><\/span><span style=\"color: #339966\"><span style=\"color: #0000ff\"><span style=\"color: #800080\"> by power\/positionality imbalances, and the &#8220;distance&#8221; dynamics involved go well beyond those of conventional &#8220;lecturing&#8221; or other forms of classroom &#8220;instruction&#8221; [along the lines invoked above in the comments of NI and NB]).\u00a0 FWIW: what I am here invoking in my Jesuit story does stand in a meaningful relationship to the history of <em>monasticism<\/em>, and that tradition is, of course, a very significant feeder-stream for what comes down to us as the &#8220;university&#8221; and its humanistic activities. &#8211; DGB]]]<\/span><\/span><\/span><span style=\"color: #ff6600\">[[[[And just a very general coda to this great exchange, to do with the theory and practice problem\u2014the tendency of educational theory to project pure positions, and its impact on actual classrooms.\u00a0 You get it in the back and forth between teaching skills and teaching knowledge, between winning interest with the familiar and challenging it with the strange; the debate over <a style=\"color: #ff6600\" href=\"https:\/\/www.pedagogynongrata.com\/phonics-vs-whole-language\">whole language and phonics<\/a> in primary ed. is germane. For a method to have philosophical rigor, and charisma, how partial, how narrow does it have to be with respect to the varieties of human learning? In the case of Ranci\u00e8re\u2014not only am I missing the lecture, but I am missing the example of someone who knows what I want to know, who has figured out a way to live in it and share it. Now R\u00e0nciere might just say to that seminar leader that she abrogated the role of the ignorant schoolmaster, which is not to sit back as an unmirroring analyst, but to say (ideally, at strategic moments!) <em>show me<\/em>, <em>show me<\/em>, <em>show me<\/em>. That might have been a very different and a much better seminar if she had. But she also declined to offer an example. Can you, as a teacher, be an example without being an authority? How would that work? &#8211; JD]]]]\u00a0<\/span><\/p>\n<p>And what about education as a <em>practice of equality?\u00a0 <\/em>This is a powerful idea too.\u00a0 And wants to be held against various liberal-scientistic projects for managing the challenge of democratic education.\u00a0 We can posit equality as an initial condition (and decry the loss of this Edenic state across inequitable conditions.\u00a0 And we can promise education as a mechanism for retrieving or creating an equity that we clearly see does not obtain.\u00a0 Both these moves are on display all around us.\u00a0 And in John Carson\u2019s <em>The Measure of Merit<\/em> we read about the role of the psychological sciences in giving metrical \u201csubstance\u201d to these projects.\u00a0 But Ranci\u00e8re\/Jacotot is\/are pushing another program altogether:\u00a0 education as the <em>verification<\/em> of equality. We do not do this.\u00a0 We do not really even have much of an idea of what such a practice of education would look like. Or, well, what of it we know, we glimpse in the panecastic methodology on display in these pages. We tried a bit of that before the break.<\/p>\n<p>But before I turn to that, it is worth remembering that there are a lot of things going on in this book.\u00a0 For instance, we spent some time on this passage (p. 13):<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-297\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-scaled.jpg\" alt=\"\" width=\"2560\" height=\"1671\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-300x196.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-1024x669.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-768x501.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-1536x1003.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1647-2048x1337.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Which is fascinating to unpack, for what it implies about the place of the will in relation to the \u201cintellect\u201d (the superb historian of science Lorraine Daston has a valuable older essay on this topic, entitled \u201cThe theory of will versus the science of mind\u201d which is in an edited volume from the 1980s put together by Ash and Woodward,<em> The Problematic Science: Psychology in the Nineteenth Century<\/em>).<\/p>\n<p>I personally, as a guy who spends most of his academic and creative life thinking about \u201cattention,\u201d found the gloss on p. 25 particularly stimulating: \u201cLet\u2019s call the act that makes an intelligence proceed under the absolute constraint of a will <em>attention<\/em>.\u201d\u00a0 This makes \u201cattention\u201d the essential act of learning \u2014 and thereby, I think, the core cognitive\/sensory operation of emancipation.\u00a0 (Stiegler would, I think, agree; and I pretty much think I do too \u2014 this is, I believe, the core program of the <a href=\"https:\/\/www.friendsofattention.net\/documents\/12theses\">\u201cTwelve Theses on Attention,\u201d<\/a> and also the <a href=\"https:\/\/www.friendsofattention.net\/documents\/manifesto\">\u201cManifesto for the Freedom of Attention,\u201d<\/a> both texts that I have a relationship to through the <a href=\"https:\/\/www.friendsofattention.net\/about\">\u201cFriends of Attention\u201d<\/a> collective, to which I have alluded above).<\/p>\n<p>We ourselves did some \u201cpaying attention\u201d along these lines, in class, as a kind of impromptu panecastic exercise.\u00a0 We decided to run a little experiment on the facially uncanny proposition (repeated a number of times throughout <em>The Ignorant Schoolmaster<\/em>) that \u201ceverything is in everything.\u201d\u00a0 Could this be so?\u00a0 If it is an ontology, what epistemology is implied?<\/p>\n<p>There was a temptation at this point to let Justin E.H. Smith take us on a loop into the <em>Monadology<\/em>, but that seemed troublingly out of step with a truly panecastic methodology (\u201call explication-addicts, please raise your hands\u2026\u201d), so instead we just decided to <em>Jacotot<\/em> the problem:\u00a0 we teed up page 22-23 (I am showing here the bit on which I focused)\u2026<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-296\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-scaled.jpg\" alt=\"\" width=\"2560\" height=\"2519\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-300x295.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-1024x1008.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-768x756.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-1536x1512.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1648-2048x2015.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>\u2026and paired up.\u00a0 The assignment: <em>LOOK AT THE PAGE.<\/em>\u00a0 Just look.\u00a0 Follow the \u201cmethod.\u201d Which means, simply taking in what is given (<a href=\"https:\/\/www.gutenberg.org\/cache\/epub\/30779\/pg30779-images.html#LIVRE_PREMIER\">\u201cCalypso\u2026Calypso could\u2026Calypso could not\u2026\u201d<\/a>).<\/p>\n<p>Not obvious that this was going to yield anything.\u00a0 And it seemed, I think, pretty odd as a practical program of inquiry in a graduate seminar setting.\u00a0 But we went for it.<\/p>\n<p>Ten minutes.<\/p>\n<p>And what happened?<\/p>\n<p>Well, it seems like quite a lot of amazing stuff, actually.<\/p>\n<p>I won\u2019t try to rehearse it all, but here are a few of the things that we saw in my group:<\/p>\n<p style=\"padding-left: 40px\">Curves<\/p>\n<p style=\"padding-left: 40px\">Dots<\/p>\n<p style=\"padding-left: 40px\">Lines<\/p>\n<p style=\"padding-left: 40px\">Enclosures<\/p>\n<p style=\"padding-left: 40px\">Vessels<\/p>\n<p style=\"padding-left: 40px\">Groupings<\/p>\n<p style=\"padding-left: 40px\">Patterns<\/p>\n<p style=\"padding-left: 40px\">Repetitions<\/p>\n<p>And yes, also:<\/p>\n<p style=\"padding-left: 40px\">Letters<\/p>\n<p style=\"padding-left: 40px\">Questions<\/p>\n<p style=\"padding-left: 40px\">Sadness (the word, that is, but&#8230;)<\/p>\n<p>And <em>perhaps<\/em>:<\/p>\n<p style=\"padding-left: 40px\">Two persons, only one of whom was speaking. (Get it? Dolven said this.\u00a0 It took me a moment, but I am always a step slower than he is\u2026)<\/p>\n<p>And:<\/p>\n<p style=\"padding-left: 40px\">Did I, personally, see the ancient <a href=\"https:\/\/en.wikipedia.org\/wiki\/Egg-and-dart\">\u201cegg and dart\u201d<\/a> (with all it implies) in the juxtaposition of the \u201cO\u201d and the \u201cL\u201d?\u00a0 Hmmmm.<\/p>\n<p>We were less sure if we could \u201csee\u201d the large question of where all of this stuff <em>came<\/em> from.\u00a0 Is the problem of origins, of genealogies, <em>visible<\/em>?\u00a0 Hard to say. (This was my question; it is essentially the question of a historian, always curious about how time can be seen\u2026)<\/p>\n<p>When we regrouped, we floated the core question: so<em>\u2026 is everything in everything?<\/em>\u00a0 I jotted down a few of the ways in which it seemed we might have evidence in the affirmative:<\/p>\n<p style=\"padding-left: 40px\">-AK and CA surfaced a powerful notion that a \u201cpositive capacity of dormancy,\u201d which certainly seemed charged with the infinite to me;<\/p>\n<p style=\"padding-left: 40px\">-Another pair played with the idea of the (infinite) <em>recombinability<\/em> of the forms on the page;<\/p>\n<p style=\"padding-left: 40px\">-Who was it who noticed that the paragraph on p. 22 began \u201cAs you have understood all things\u2026\u201d? <span style=\"color: #008000\">[This was NI]<\/span> Which suddenly seemed rather uncanny\u2026<\/p>\n<p>And there were other ways that \u201ceverything\u201d did indeed seem to peek up at us from the page.<\/p>\n<p>As we moved into more general conversation before the break, I found myself acknowledging that I had been, across the exercise, concerned to try to find the material\/physical <em>everything <\/em>from a start in anything \u2014 to get to matter, forces, <em>nature itself<\/em>, at all scales.\u00a0 But the more I thought about it, the less sure I was that this was really all that important.\u00a0 After all, the realm of the real, vast as it is, turns out (on a colorable analysis) to be really rather determinate, rather limited in its finitude, in comparison with the full scope of <em>imagination<\/em>.\u00a0 And isn\u2019t THAT fullness available anywhere, in anything, or in any subdivision, however minute, of anything?<\/p>\n<p>Hmmm.\u00a0 Maybe THAT is Jacotot\u2019s actual point.<\/p>\n<p>This construal gained force for me as we turned to the final citation from Jacotot that Ranci\u00e8re provides, on the penultimate page of the book:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-295\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-scaled.jpg\" alt=\"\" width=\"1580\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-scaled.jpg 1580w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-185x300.jpg 185w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-632x1024.jpg 632w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-768x1245.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-948x1536.jpg 948w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1649-1264x2048.jpg 1264w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>This is a very beautiful idea.\u00a0 And I am <em>deeply<\/em> sympathetic.\u00a0 It is, of course, in the end, a plea for art.\u00a0 For art as life.\u00a0 (And this book, The Ignorant Schoolmaster, with its &#8220;activation&#8221; of Jacotot, is more like art, perhaps, and more a plea for art, than a work of educational &#8220;theory&#8221;). But I suggested that I believe this paragraph does ask that we square up to some relatively scary\/non-funny stuff.<\/p>\n<p>This is, as I see it, ultimately, a <em>frankly irrationalist project of ecstatic intuitionism<\/em>.\u00a0 The politics is anarchist. The project aesthetic.\u00a0 There is no \u201ccriterion\u201d on offer \u2014 no &#8220;reference,&#8221; no &#8220;ground&#8221; (at which to point, on which to stand, under which to hide). There is only a sacralizing commitment to <em>that which sings. <\/em>And to singing.<span style=\"color: #339966\"> [Hmmm, let me try a different reading\u2014ecstatic, painfully episodic mask-ripping\u2014<strong>that&#8217;s the OLD MASTER, isn&#8217;t it?<\/strong> And isn&#8217;t he is pulling of those masks for an audience that is addicted to this parade of revelations? The history of philosophy, a history of fleeting thrills, maybe cheap thrills. Whereas the panecastic method\u2014it is the opposite of ecstasy, isn&#8217;t it? Just at the moment when you want to take wing from the object, that&#8217;s when the master says again, tell me what you see; bring your eyes back from the heavens to the page. Maybe maybe there&#8217;s an ecstasy of investment in the object: ecstasy in some limited sense of getting outside yourself. But the affect seems much more willed and disciplined, much more contained, and intuition is the enemy as much as authority is. (Intuition is another form of authority\u2014at least, when somebody asks you about it, where do you point?) &#8211; JD] <span style=\"color: #3366ff\">[[I don&#8217;t know, I don&#8217;t know.\u00a0 Maybe, Jeff.\u00a0 But I read the passage above as pretty explicit in its celebration of<em> full poetic emancipation<\/em>, with <em>pleasure<\/em> as the relevant objective\/rationale.\u00a0 The part where one <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-07-at-1.13.32-PM.png\">returns, sort of dutifully, to the object<\/a> (&#8220;from the heavens to the page,&#8221; as you put it) I don&#8217;t really see in the passage above.\u00a0 What I see is: &#8220;Come and we will make our poetry. Long live the panecastic philosophy!&#8230;It gives itself over to the pleasure of the imagination without having to settle accounts with the truth.&#8221; The OLD MASTER&#8217;s joy &#8220;doesn&#8217;t last long,&#8221; we are told;\u00a0I think the implication is that the joy of the panecastic philosophy is <em>unending<\/em> (it is the ultimate good trip, which goes on forever!)&#8230; &#8211; DGB]]<\/span><span style=\"color: #993366\">[[[Returning, here, to the earlier mention of &#8220;F is for Fake,&#8221; which is also one of my favorite movies. Throughout this course, I&#8217;ve been thinking a lot about a line Welles delivers towards the end of the film, which has been invoked (purposefully?) here &#8211; \u201cA fact of life: we&#8217;re going to die. &#8220;Be of good heart,&#8221; cry the dead artists out of the living past. \u2019Our songs will all be silenced, but what of it? Go on singing.\u2019&#8221; I wonder, here, if we can think of learning as life as art &#8211; the continual project of unending renewal. The trickiness arrives in making the project of that art-making a collective one. Can that work, that singing, ever happen in chorus?\u00a0 -CB]]] <span style=\"color: #ff6600\">[[[[<span style=\"font-weight: 400\">I guess maybe I am diverging the thread a little bit, which is not my intention, but could also be understood as a way of adding other layers to the already stratified and rich back to back. CB\u2019s quote moved me directly to a thought I was having in the last few days. I really like that quote from F for Fake, I remember using it once when reviewing some music shows for a magazine in Buenos Aires. Here my reflection, the quote starts with \u201cA fact of life: we\u2019re going to die\u201d and ends with \u201cOur songs will all be silenced, but what of it? Go on singing.\u201d This is kind of a manifestation of saying, the future is there but we shouldn\u2019t \u201ccare\u201d about it? What does it mean living without the future? And why? What does singing mean in this case? It is like a manifestation of being present? A quality of being that cares about what we are doing? Mmm, OK. Ok. Ok. Maybe too messy. I\u2019ll bring someone into the thread. This week Anna Lowenhaupt Tsing gave a talk in Princeton, as part of the Ecotheories Colloquium. She was mainly presenting the Feral Atlas, a digital project that is really interesting. She shared with us this <span style=\"color: #ff6600\"><a style=\"color: #ff6600\" href=\"https:\/\/feralatlas.supdigital.org\/index?text=feral-atlas-as-a-verb-beyond-hope-and-terror&amp;ttype=essay&amp;cd=true\">\u201cpaper<\/a>\u201d<\/span> titled \u201cFeral Atlas as a Verb: Beyond Hope and Terror\u201d that I found really useful and provocative. In short, I want to refer to a concept in regards to the future. The future is presented here as the dream of magical plentiness, certainly defined by the forward marches of progress. So she states that to move forward is learning to live without the future (this fake idea of plentiness). And this will provoke a move on the attention. That is to say, if the future of magical plentiness is no longer there, then we need to care about the presence and the consequences if we don\u2019t care. To learn how to think without the future is to redirect our attention beyond hope and terror, dystopia and utopian worlds. In a sense it implies to care about who we are NOW and how we want to live NOW. The future is now, not later. So pivoting back to the quote, what does singing mean? They know they are going to die but their words won\u2019t be silenced. They shouldn\u2019t. Keep singing!-TU]]]]<\/span><\/span><br \/>\n<\/span><\/span><\/p>\n<p>I am, myself, kinda into it.\u00a0 But there is every reason to walk into that project with some hesitation.\u00a0 In Jacotot\u2019s moment (the moment of Fourier, and Saint-Simon\u2014the moment captured so beautifully by Frank Manuel in <em>The Prophets of Paris<\/em>) it was possible to believe, in a particular way, in the glowing imminence of everyone doing exactly what they wanted.\u00a0 Believe that this kind of radical emancipation was going to produce (magically? Naturally?) a new kind of social harmony.\u00a0 Others at other times have believed this.\u00a0 But do you?\u00a0 Do I?\u00a0 Is it credible, in the early twenty-first century?\u00a0 Let me sharpen that point: is it ethically <em>defensible<\/em> to pretend to such belief?\u00a0 Perhaps only if you believe in a God who has a plan.\u00a0 But that is a heck of a gamble.\u00a0<span style=\"color: #339966\">[This seems as good a place as any to register my reservations about this project in the form of a pair of epigraphs from <a href=\"http:\/\/library.lol\/main\/426F5C93514B78891FBE96E3F1F663C4\"><em>Agnotology<\/em> (2008)<\/a>, Robert Proctor and Londa Schiebinger\u2019s edited volume on ignorance and its production:<\/span><\/p>\n<p><span style=\"color: #339966\">\u201cWe are often unaware of the scope and structure of our ignorance. Ignorance is not just a blank space on a person&#8217;s mental map. It has contours and coherence, and for all I know rules of operation as well. So as a corollary to writing about what we know, maybe we should add getting familiar with our ignorance.\u201d Thomas Pynchon, 1984<\/span><\/p>\n<p><span style=\"color: #339966\">\u201cDoubt is our product.\u201d<\/span><\/p>\n<p><span style=\"color: #339966\">Brown &amp; Williamson Tobacco Company, internal memo, 1969<\/span><\/p>\n<p><span style=\"color: #339966\">-AK]<\/span><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>We took a break.\u00a0 When we came back, we dug in on the Freire.\u00a0 I am going to have to cut these reflections a bit short.\u00a0 But the conversation was really good.\u00a0 We acknowledged that despite the \u201cdatedness\u201d of the book, it is in fact very much \u201cour contemporary,\u201d given how ubiquitous it seems to be as a go-to text in Ed. schools.\u00a0 I took you all through some of the raillery of our friend who is currently a high-school teacher, and for whom knock-off <em>Freire-sprach<\/em> has become a total <em>b\u00eate noire.<\/em><\/p>\n<p>But I also copped to the fact that, despite having been primed in those conversations to dislike the book, I found it totally beautiful \u2014 touching and earnest and worthy.\u00a0 I just really like the earnestness.\u00a0 The integrity of vision.\u00a0 The commitment to love (a term that has not really come up in our survey of the philosophies of education to this point).\u00a0 The essential armature of the thing \u2014 Hegelian, via a humanist Marxism, colored by a Liberation-Theology-inflected Catholicism \u2014 feels so charged with hope.\u00a0 Humanization?\u00a0 As against DE-humanization?\u00a0 What\u2019s not to like?\u00a0 It made me reach for my Ivan Ilych (<em>Deschooling Society <\/em>[1971]) and my Gustavo Gutierrez (<em>The Theology of Liberation<\/em> [1968]).\u00a0 I get moist-eyed with this stuff.<\/p>\n<p><span style=\"color: #008000\">[&#8220;As money is not exchanged for any one specific quality, for any one specific thing, or for any particular human essential power, but for the entire objective world of man and nature, from the standpoint of its possessor it therefore serves to exchange every quality for every other, even contradictory, quality and object: it is the fraternization of impossibilities. It makes contradictions embrace. Assume <i>man <\/i>to be <i>man <\/i>and his relationship to the world to be a human one: then you can exchange love only for love, trust for trust, etc. If you want to enjoy art, you must be an artistically cultivated person; if you want to exercise influence over other people, you must be a person with a stimulating and encouraging effect on other people. Every one of your relations to man and to nature must be a <i>specific expression<\/i>, corresponding to the object of your will, of your <i>real individual <\/i>life. If you love without evoking love in return \u2013 that is, if your loving as loving does not produce reciprocal love; if through a <i>living expression <\/i>of yourself as a loving person you do not make yourself a <i>beloved one<\/i>, then your love is impotent \u2013 a misfortune.&#8221;\u2013Marx, <em>Economic and Philosophic Manuscripts of 1844-1845<\/em>, 43&#8212;-NB]\u00a0<span style=\"color: #0000ff\">[[<\/span><\/span><span style=\"color: #0000ff\">\u201cIt will be seen how in place of the <em>wealth<\/em> and <em>poverty<\/em> of political economy come the <em>rich human being<\/em> and rich <em>human<\/em> need. The <em>rich <\/em>human being is simultaneously the human being <em>in need of<\/em> a totality of human life-activities\u2014the man in whom his own realization exists as an inner necessity, as <em>need<\/em>. Not only <em>wealth<\/em>, but likewise the <em>poverty <\/em>of man\u2014given socialism\u2014receives in equal measure a <em>human <\/em>and therefore social significance. Poverty is the passive bond which causes the human being to experience the need of the greatest wealth\u2014the <em>other<\/em> human being. The dominion of the objective being in me, the sensuous outburst of my essential activity, is <em>emotion<\/em>, which thus becomes here the <em>activity<\/em> of my being.\u201d (91)<\/span><\/p>\n<p><span style=\"color: #0000ff\">Need as wealth. Need for the other as the highest form of wealth, revealed most acutely through the experience of material poverty. No self-realization without the recognition and acceptance of one\u2019s own need, which is to say without serious vulnerability. The 1844 manuscripts were recently described to me as corny, but I love these texts\u2014maybe the earnestness is treacly, but I could take a bath in it. -AK]]<span style=\"color: #993366\">[[[YES! Can&#8217;t think of another text that so intimately shaped my own intellectual-cum-political development, esp. given my grumpy\/contrarian proclivities\u2013\u2013That earnestness is constitutive of its normative and imaginative power. Ditto, ditto, ditto. \u2013NB]]]<\/span><\/span><\/p>\n<p>I tried to put a kind of bow on the whole thing in the last two minutes, in a rushed-stupid way.\u00a0 But the general gist of it bears repeating, I think:<\/p>\n<p style=\"padding-left: 40px\">1) We read bits from the \u201cplan for a new college\u201d document that marked the founding vision of Hampshire College.<\/p>\n<p style=\"padding-left: 40px\">2) Jeff and I owned as to how full of sweetness and promise and light it all felt (and how close to the discourses of the university to which we were each formed \u2014 or at least of which we each caught a taste, now and again, from some old-timers).<\/p>\n<p style=\"padding-left: 40px\">3) We drilled into the biographies of the committee members.<\/p>\n<p style=\"padding-left: 40px\">4) We noticed that they came out of the VERY WORLD of post-war thinking about education and democracy that Jamie Cohen-Cole so effectively invokes in <em>The Open Mind<\/em> (i.e., committed to the vision of forming essentially anti-authoritarian citizens for a Cold War world \u2014 by means of the inculcations of virtues native to the academic common-room of the early 1950s).<\/p>\n<p style=\"padding-left: 40px\">5) We noticed that some of them were <em>bona-fide Cold Warriors<\/em>.<\/p>\n<p style=\"padding-left: 40px\">6) We (or I, anyway) got a little shiver, feeling a through-line across our reading for the week, to wit: a commitment to those very \u201cvirtues,\u201d sent on a kind of war-path through Latin America in the very period that spanned Conant\u2019s <em>General Education in a Free Society<\/em> (1945) to the <em>New College Plan<\/em> (1958), <em>produced the exact conditions <u>against which<\/u> Freire conceived his critical pedagogy of Marxist emancipation!<\/em><\/p>\n<p>Of course it is not quite that simple.\u00a0 But it is also not quite not that simple.<\/p>\n<p>I will carry the thought with me, going forward.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">[JD]<\/p>\n<p class=\"p1\">First off, let me link us all to the <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/248-2\/\">list of questions for a school<\/a> that I cobbled together from our conversation week before last. Let\u2019s make this an open-source document: everyone should feel free to add new headings or new sub-questions to existing headings. Out of this undisciplined curiosity, I expect we\u2019ll develop the template that will guide our new schools dossiers for the end of term.<\/p>\n<p class=\"p1\">Now let\u2019s see\u2014maybe a few reflections on our spontaneous enactment of Jacotot\/Ranci\u00e8re\u2019s <i>everything is in everything<\/i> pedagogy. RS went so far as to say that it was the happiest ten minutes of his Princeton seminar career, and I get the sense there was general enthusiasm. What was so good? It was a focused site for immanent attention; it was collaborative, playful, inventive.\u00a0<span style=\"color: #339966\"> [I wanted to remind everyone of the rich tradition of pedagogy that insists upon direct sensory encounter with immediately presented realities; this sort of thing lies at the heart of the &#8220;Object Lesson,&#8221; which had a rich politics across the nineteenth century.\u00a0 <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/CABINET-_-Inventory-_-Material-Wisdom.pdf\">Poke here for a lovely short piece<\/a> (by a former IHUM student here!) on this tradition&#8230; -DGB]\u00a0<\/span> I would say that though we set it up for two people, it was <i>not<\/i> dialogue, or at least, not the sort of do-you-understand interrogation for which Socrates is always the model. Instead, \u201cShow me what makes you say what you say,\u201d back and forth. Lots of wonderful strange immediate perceptions and associations. You could start to see patterns, larger economies of understanding, even emergent principles; some people did. You could also, I suppose, start to see contradictions, though the exercise seems not to privilege such analysis. (In contrast with Freire\u2019s codifications, which are constructed to help students recognize contradictions in their own experience, as a step toward political awareness and empowerment.)<\/p>\n<p class=\"p1\">The next paragraph of Ranci\u00e8re begins: \u201cThe book prevents escape. The route the student will take is unknown. But we know what he cannot escape: the exercise of his liberty.\u201d This is a formidable paradox: on the one hand, the boundaries of this game (can we call it a game?) forbid the players to repair to authoritative preconceptions that cannot be proved against the shared object; on the other hand, they have to keep playing. That puzzle is close to my curiosity about the displacement of a hierarchy of intelligence with a hierarchy of will. But in our ten minutes, it hardly felt like an oppressive demand, to stay in and with that paragraph. How long could we have gone on? Where would it have led? Might we have arrived, eventually, at something like a reading of the passage, even a critique of it? Or something, someplace more useful than that?<\/p>\n<p class=\"p1\">The Rousseauvian lineage seems crucial: an encounter with a thing (a text), not with an authority. R\u00e0nciere does not need nature, he just needs something, anything, that it external both to student and to teacher. Would Freire say, this pedagogy offers insufficient defense against the ideology of the arbitrary object? In learning French from <i>Tel\u00e9maque<\/i>, what else do you learn, about gender, politics, etc.? What is at stake in the choice of a literary text? Would the Deweyan pedagogy of raw materials (for the youngest children: a scrap of leather, a dowel) work as well? I loved Graham\u2019s question: this pressure on invention, keep talking about this thing, exhaust your intuitions, keep discovering it, is it an exemplary exercise of the imagination? An act of aesthetic attention in a Kantian sense? Everything is in everything and everything is art. <span style=\"color: #339966\">[Reading back through this after our class in week 6, I am struck by the way we returned to this same issue \u2014 the iterative novelty of the expansive imagination; though in week 6 I would argue that we thought the &#8220;other side&#8221; of this form of infinitude, discerning it as not unlike the infinity of the <em>natural numbers<\/em> (which do indeed go on and on forever); but which remain, in <a href=\"https:\/\/en.wikipedia.org\/wiki\/Georg_Cantor\">Cantor&#8217;s<\/a> terminology, &#8220;denumerable&#8221; (or &#8220;countably infinite&#8221;); note that between zero and one there is also an &#8220;infinity&#8221; of <strong>real numbers<\/strong> \u2014 but THAT infinity is <em>non-denumerable<\/em> (it is literally a <em>higher order<\/em> of infinitude).\u00a0 I think Kierkegaard would have been into that&#8230;\u00a0 -DGB]<\/span>\u00a0 Dewey might approve of that. I do wonder if that account forbids us an outside, a fundamental or radical difference\u2014a space apart in which to stand. But then, Ranci\u00e8re might say, what this practice makes happen is the experience of the equality of intelligences, and that experience itself <i>is<\/i> the way we liberate ourselves from ideology (from the unequal \u201cdistribution of the sensible\u201d that characterizes ordinary politics, to use a phrase from elsewhere in his philosophy; thanks to NB for giving us a few pointers there).<\/p>\n<p class=\"p1\">The end of the book is so strange, as NI pointed out in his post, and with his questions about scale: R. turns the universal method to learning rhetoric as a tool for political action in a world where the equality of intelligences still goes unrecognized. This feels like another rift between school and society, or theory and practice (a questionable mapping!), of a sort we see in Allen and Veysey, and that Dewey tries to overcome. That question of how a school manages the difference between its own methods and structures, and the world outside, will keep bugging us.<\/p>\n<p class=\"p1\">Freire is such a fascinating contrast. Ranci\u00e8re sets up his classroom anywhere, and works from anything. (The ideal object is in a language the students cannot read!) Whereas Freire proposes a method by which a group of intellectuals, or at least, teachers, can go to a village, study the thematics there, and devise codifications that will help their students begin to recognize the forces that oppress them. The emphasis is on collaboration and cooperation, but that is achieved over time out of an original asymmetry. It was amazing to have the voice of Jac Mullen texting in from New Haven, with what sounded to me like one cardinal objection: that commitment to self-study, to codifications of the students\u2019 immediate circumstances, has meant schoolchildren are never allowed the Ranci\u00e8reian encounter with something that is fundamentally different from themselves. Jac allowed that this was a particular appropriation of Freire, and it seems fundamentally important that Freire is teaching adults, toward agency as fully mature participants in social change, even revolution, and not kids. Still the contrast seems to be another fundamental choice for a new school: how other (to what extent, and in what way) is the object of pedagogical attention, the thing being studied? As a student, must you begin with yourself? Or precisely not? Is that a choice well posed?<\/p>\n<p class=\"p1\">(With respect to the historical conversation about open-mindedness, and the Hampshire College plan: there is an implicit question here about the role of books, and of tradition. Freire aligns with Dewey at least insofar as neither of them seems to privilege the study of literary texts in the way that humanist education has for so many centuries in the West. Ranci\u00e8re could use any text, yes, or any <i>thing<\/i>?\u2014but the fact that his example, from Jacotot, is a work of literature connects him to a tradition that privileges encounters with a canon. The story of the Harvard Plan is of a wrestle over how important great books were to the ideal of open-mindedness, and great books won, for a time. Everything is in everything\u2014but especially in Shakespeare?)<\/p>\n<p class=\"p1\">Let me just say before I sign off how much I too enjoyed that interlude of everything. I love school best when it is an absorbing game. Having written that, I have qualms, and I am tempted to qualify it, to frame it, etc.\u2014but I think I won\u2019t.<\/p>\n<p>-JD<\/p>\n<p>*<\/p>\n<p><span style=\"color: #339966\">[LD was absent &#8230; adding some additional reflections on Freire here:<\/span><\/p>\n<p><span style=\"color: #339966\">As I make my way through the texts in this course, I feel like there is a repeated argument being alluded to about theory and practice. Almost in <i>defense<\/i> of theory \u2014 which seems odd in a traditional university setting, but less so when I think about the <i>protagonists.<\/i> <a style=\"color: #339966\" href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/LD_anxiety.pdf\">This is something that I think a lot about<\/a>, in and out of the studio. There isn\u2019t much room in science to work on this, so I wash ashore in a humanities seminar!<\/span><\/p>\n<p><span style=\"color: #339966\">In terms of being part of a discourse, I don\u2019t think many artists actually <i>want<\/i> to be \u201c<a style=\"color: #339966\" href=\"https:\/\/commons.princeton.edu\/hum583-f22\/2022\/10\/01\/session-four-with-martha-friedman-visual-arts-and-mitra-abbaspour-art-museum\/\">emoting in a room<\/a>\u201d but how do you find yourself and your work immersed in a discourse as opposed to sprinkling it on at the end \u00e0 la intellectual problem-solving, or maybe submitting to discourse in some kind of Freire-ian oppression scheme. I\u2019ll admit over and over again (to myself and now in semi-public!) that I find so many of my own experiences of \u2018learning\u2019, particularly in the humanities, oppressive in the ways that Freire describes. And so a lot of what I have been focused on in the studio for the last 16+ years has been trying to wrangle myself out of that invasive intellectual vine (for all of the gardeners out there, what is your relationship with English ivy?). Why has it been so hard to <i>make<\/i> after college, when before I was \u2018educated\u2019 it was easy?<\/span><\/p>\n<p><span style=\"color: #339966\">I hear an insistence upon discourse, and with discourse, talking.<\/span><\/p>\n<p><span style=\"color: #339966\">p. 87: \u201cTo speak a true word is to transform the world\u201d This seems powerful, but is it always to speak? Can it also be to not-speak? Is negative capability a myth?<\/span><\/p>\n<p><span style=\"color: #339966\">Freire addresses silence on p. 88 \u201chuman existence cannot be silent, nor can it be nourished by false words, but only by true words, which men and women transform the world. To exist, humanely, is to name the world, to change it.\u201d Then in footnote 3, he brings up meditation as some acceptable form of silence \u2014 but only \u201cprofound meditation\u201d where the meditator is \u201cbathed in reality; not when retreat signifies contempt for the world and flight from it.\u201d Silence comes up again a bit later, but I\u2019m having trouble finding the page\u2026<\/span><\/p>\n<p><span style=\"color: #339966\">I understand that Freire is <i>speaking<\/i> to (with) a specific and noble educational task. And I did really enjoy reading this! But for my own selfish reasons, in all of it I found myself missing some of the more humble forms of silence.<\/span><\/p>\n<p><span style=\"color: #339966\">Can we talk about the space and time when no words have yet formed? Or a space-time when no dialog is needed, or when naming complicates (at best), or vanishes (at worst?) \u2014 like the shax\u0331d\u00e1\u1e35w story a few weeks ago. I\u2019m not sure I fully understand it and would love a chance to revisit that story.<\/span><\/p>\n<p><span style=\"color: #339966\">Is there a space and time between Freire\u2019s \u201chistorical schizophrenia\u201d and injecting a \u2018blah\u2019 \u201cI don\u2019t know\u201d into the dialog? <i>I don\u2019t know,<\/i> but I feel that I spend a lot of time there; it feels like important time to spend. When and how does reflection take place? Is it always by talking? Is our human experience only to savor and remember and build upon and evolve around what was spoken? Clearly, he is a human-to-human type of humanist.<\/span><\/p>\n<p><span style=\"color: #339966\">In my other work, the science that I do and learn, I think a lot about nature and the physical world that doesn\u2019t speak. You cannot converse with nature \u2014 or can you? It doesn\u2019t talk back. It just does as it does. I feel that Freire\u2019s argument (and others) oppresses the study of nature, i.e. science.<\/span><\/p>\n<p><span style=\"color: #339966\">Finally, there is also a silence of omission. Is omission a way to oppress an oppressor? Or does omission create an abstraction that could \u201cinterrelate dialectically in the act of reflection\u201d (105). In fundamental science, we regularly employ the art of omission. Extra \u2018stuff\u2019 in data is silenced while we derive abstract descriptions of phenomena that do a good-enough job of representing our observations. I think this is fundamentally different from learning and researching in the humanities, at least as (they?) have been served up so far.<\/span><\/p>\n<p><span style=\"color: #339966\">And to that, Freire leaves me with questions about how on earth are we supposed to teach science? I really don\u2019t know how scientific curiosity can be cultivated (?? really not sure of the best word) without more attention paid to silence. My experience in learning and practicing non-biological, non-social, \u2018hard\u2019 (actually quite soft) physical science so far has really had nothing to do with asking or answering questions, despite what we end up writing in introductions, abstracts, and grant proposals. If I could possibly put some words to this so early on, it might have to do with <i>being, doing, and thinking<\/i> among things.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><span style=\"color: #339966\">]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 6<\/h1>\n<p>&nbsp;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-340 aligncenter\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM.png\" alt=\"\" width=\"1920\" height=\"874\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM.png 1920w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM-300x137.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM-1024x466.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM-768x350.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-11-at-8.40.41-AM-1536x699.png 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">bell hooks, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/hooks-Teaching-to-Transgress.pdf\">Teaching to Transgress:\u00a0 Education as the Practice of Freedom<\/a> (New York: Routledge, 1994).<\/p>\n<p style=\"text-align: center\">Stefano Harney and Fred Moten, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Moten-and-Harney-The-Undercommons.pdf\">The Undercommons: Fugitive Planning and Black Study<\/a> (Brooklyn, NY: 2013), pp. 1-99.<\/p>\n<p style=\"text-align: center\">Howard Singerman, Art Subjects: Making Artists in the American University (Berkeley: University of California Press, 1999). Available at <a href=\"https:\/\/archive.org\/details\/artsubjectsmakin0000sing\">archive.org<\/a> and at Firestone and Marquand.<\/p>\n<p style=\"text-align: center\">Thomas Hirschhorn, Gramsci Monument (New York: Dia Foundation, 2015), peruse the full volume (also available in Marquand), but read the section entitled <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Doc-Mar-03-2023-12.31.pdf\">\u201cFieldwork,\u201d pp. 35-90.<\/a> See also https:\/\/www.diaart.net\/gramsci-monument\/.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECES<\/p>\n<p style=\"text-align: left\">[PH starts here]<\/p>\n<p><strong>Transgress<\/strong> <i><span style=\"font-weight: 400\">verb\u00a0 \/ <\/span><\/i><span style=\"font-weight: 400\">1: to violate a command or law;\u00a0 <\/span><span style=\"font-weight: 400\">2: to go beyond a boundary or limit; <\/span><i><span style=\"font-weight: 400\">transitive verb \/ <\/span><\/i><span style=\"font-weight: 400\">1: to go beyond limits set or prescribed by; <\/span><span style=\"font-weight: 400\">2: to pass beyond or go over (a limit or boundary)<\/span><\/p>\n<p><span style=\"font-weight: 400\">To read bell hooks\u2019 collection of essays on pedagogy knowing we will enter a classroom where the very things she discusses can or will be put to test is a confronting, exhilarating experience. The experience is pleasurable (and in its equal address to us teachers and students, feels like receiving a collective gift) and it is terrifying\u2014how do we hold ourselves accountable to self-actualization, shared responsibility, incorporation of embodied knowledge, and risk-taking in spaces where we are taught, over and over, the Cartesian mind-body split, a split where ideas are always more important than language?<\/span><\/p>\n<p><span style=\"font-weight: 400\">Engaged pedagogy asks us to think of the moment of <\/span><i><span style=\"font-weight: 400\">not understanding<\/span><\/i><span style=\"font-weight: 400\"> as a space to learn, particularly in the context of language, particularly in a multicultural society where standard English is weaponized to silence and censor non-white voices. \u201cSuch a space provides not only the opportunity to listen without \u201cmastery,\u201d without owning or possessing speech through interpretation but also the experience of hearing non-English words\u201d (hooks 172), in this case, black English. <span style=\"color: #008000\">[This quote stood out to me too, as did her conclusion to this chapter, &#8220;To heal the splitting of mind and body, we marginalized and oppressed people attempt to recover ourselves and our experiences in language. We seek to make a place for intimacy&#8230;We take the oppressor&#8217;s language and turn it against itself. We make our words a counter-hegemonic speech, liberating ourselves in language.&#8221; (hooks 175) &#8211; MG]<\/span> Engaged pedagogy asks us to share in the intellectual and spiritual growth of one another in every relational form: teacher-student, teacher-teacher, student-student, teacher-world, student-world. It only works when everyone\u2019s presence is acknowledged, everyone takes responsibility for classroom dynamics, and everyone is committed to a collective effort.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">hooks models engaged pedagogy for us through the various voices and literary formats she chooses to take on within the book\u2014anecdotes, playful dialogue with her writing voice, dialogue with a friend and fellow teacher, and the traditional essay. In starting many of the chapters with critical reflections on her own life experiences (a deep depression, a personal unmooring or crisis of meaning, anger that injustices of racial integration brought up in her, a yearning to belong amidst household dynamics she questioned as a child), hooks acknowledges the connection between ideas learned in university settings and those learned in life practices. \u201cWe must return ourselves to a state of embodiment in order to deconstruct the way power has been traditionally orchestrated in the classroom, denying subjectivity to some groups and according it to others. By recognizing subjectivity and the limits of identity, we disrupt that objectification that is so necessary in a culture of domination\u201d (hooks 139). Identifying and understanding the place from which we speak is foundational to establishing and maintaining theory as liberatory practice.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Like Freire, hooks\u2019 pedagogy centers around love, but this is not to say it is without discord and pain. Provisioning space where we can confront fear, hatred, and the negative histories which shape and inform our contemporary interactions, therefore, is essential if we are to theorize without reinforcing systems of domination. There are examples of such forums throughout the text (hooks\u2019 description of space for Black women to openly express themselves and let go of some of their hurt, the seminar she and Chandra Mohanty organize for teachers, or the year-long roundtable Ron Scapp describes at Queen\u2019s College), but hooks shows us such dialogues too. She offers a poignant critique of Diana Fuss\u2019 <\/span><i><span style=\"font-weight: 400\">Essentially Speaking, <\/span><\/i><span style=\"font-weight: 400\">and in the next chapter, reminds us that trashing overly complicated or misguided theory also furthers the false dichotomy between theory and practice\u2026hooks is keenly aware of the politics of citation. The list of thinkers she draws upon is extensive, but what is unique is that among them, are her students. She names her students, includes the words they have written, and reflects on how she has learned from them, just as they have from her.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">&#8212;<\/span><\/p>\n<p><span style=\"font-weight: 400\">I\u2019m struck by how sonic an experience it is to read <\/span><i><span style=\"font-weight: 400\">The Undercommons<\/span><\/i><span style=\"font-weight: 400\">. Its language and grammar, in unsettling our expectations that it will fit into any recognizable form\u2014any genre we can name\u2014reflects the very ethos of the undercommons. The undercommons is where the project of \u201cfugitive planning and black study\u201d takes place. It is a project that embraces movement with and amongst others in brokenness, a state of being brought into existence by chattel slavery, colonial settlement, and the institutions formed in their wake as a means of reinforcing such projects of conquest: prisons, universities, systems of debt and credit. What does it mean to study? Why is it difficult to study\u2014in the sense that Moten and Harney describe\u2014within traditional university institutions today?<\/span><\/p>\n<p><span style=\"font-weight: 400\">The undercommons is not a single location or even a gathering of individuals. It is to \u201chear them whisper one another\u2019s touch,\u201d it is hapticality. \u201cHapticality, the touch of the undercommons, the interiority of sentiment, the feel that what is to come is here. Haptiality, the capacity to feel through others, for others to feel through you, for you to feel them feeling you, this feel of the shipped is not regulated, at least not successfully, by a state, a religion, a people, an empire, a piece of land, a totem.&#8221; It is the feeling of holding and being held.\u00a0<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[CF Starts here]<\/p>\n<p><span style=\"font-weight: 400\">The Gramisci Monument-\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">First thoughts &#8211; ??? \u201cWTF\u201d\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I now understand why people say architects are awful writers.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I&#8217;m not sure where to begin. Most of Hirschhorn\u2019s writing reads as a self preachy manifesto. I left this reading wanting to really highlight &#8211; Theory results in practice. Your actions have impacts on others around you. It\u2019s then up to the user and the impacted party what they take away and how \/ if they own the identity separately from the artist.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Hirschhorn is coming from a place of immense privilege, one that is not only brushed over in the writing but privilege that is \u201csadly\u201d bestowed upon the artist. He refers to himself as a \u201cwarrior\u201d saying that art implies a war to fight. He himself as the artist making art is a sort of sacrifice. But what of the people living within this community? What kind of fight have they been through? One where this military language has much more of a deep impact. He is an outsider, what right does he have? He even points out \u201cno one asked me to do the \u201cgramsci monument\u201d and no one asked me to do it in the Bronx\u201d. Ya no one asked. Goodness shall we all just bow down to your suffering to do art here, where people live, work, play here every day. They have no choice like he has. He gets \u201cpaid\u201d for his work.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Using the real living experience of others to boost your ego and work is quite insulting. There are multiple points where he refers to the community as \u201cother\u201d.\u00a0 They are separate from them. As if he should be thanked for \u201crolling around in the dirt\u201d with the \u201cunderprivileged\u201d. Even putting them to work on his own project. This rang very icky to me. Especially after reading his thoughts on \u201cunshared authorship\u201d. He wants to be a \u201cwarrior\u201d yet, \u201cI don\u2019t share responsibility of my work and my own understanding of it\u201d. His view of authorship, of \u201ctruth\u201d comes from his privileged perspective that is never addressed.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Even from the first paragraph he\u2019s completely out of touch with how his art impacts the community. \u201cI like\u201d and \u201cI\u2019m interested in\u201d repeated again and again. Good for you man but where does the real impact come in? I was waiting to hear what his interests drove and how he used them to make the moves he did.\u00a0<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-334\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-300x214.jpg\" alt=\"\" width=\"300\" height=\"214\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-300x214.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-1024x729.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-768x547.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-1536x1094.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1150-2048x1459.jpg 2048w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-335\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Better-housing-posters-01-300x98.jpg\" alt=\"\" width=\"727\" height=\"237\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Better-housing-posters-01-300x98.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Better-housing-posters-01-2048x671.jpg 2048w\" sizes=\"auto, (max-width: 727px) 100vw, 727px\" \/><\/p>\n<p><span style=\"font-weight: 400\">I wanted to point out the area he made this project In. I was very interested in hearing about the history and how the people living there came to be. The response article helped with that as well as looking at the pictures of billboards, and double fenced in properties. He did meet with residents, but spoke not of their Individuality within the space but of their willingness to do his labor for him. Yet again taking advantage of the people, while saying they should be thankful he\u2019s even there.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I place these images of posters here to raise the question of necessity combined with commodification. When our sense of necessity is so clouded by the marketing of commodities, coming from someone of Privilege.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">The last thought I was left with to circle back was, it\u2019s not about you, it\u2019s about the impact of your work. It\u2019s public!!! He does support this mindset in some parts. Setting up your practicing values is important and pointed out on page 57. He understands that solutions can\u2019t be utopian, they have to be realistic. I\u2019d also like to challenge that. If they are realistic will they always be systematic? If solutions are outside of the system can they then influence the system? Or is that just utopian?\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">At the end of the day I feel if we are in a privileged position to impact people with our teaching or designing, it is our responsibility to take on those effects. How can we make our work accessible to everyone? How can we do justice to those individuals? Distancing yourself from the user to your work is a cop out. \u201cI\u2019m an artist, not a social worker\u201d, yes, but you still have a real tangible impact on others.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">In all, this obviously riled me up. It\u2019s one thing in class to talk about the theory on a PHD level, but that must move into practice. So I question how we can make this accessible. How can we truly understand our role in relation to others?\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">-CF\u00a0<\/span><\/p>\n<p><span style=\"color: #339966\">[Interesting to read this flame on Gramsci Monument.\u00a0 I have always felt a bit sad that I did not make it to see the installation\/project when it happened, and I feel that puts me at a disadvantage in any effort to speak to the qualities of the whole thing.\u00a0 I will say, though, in its defense, that a former student of mine, <a style=\"color: #339966\" href=\"https:\/\/lexbrown.com\/\">Lex Brown<\/a>, an African American artist I really respect, <a style=\"color: #339966\" href=\"https:\/\/www.diaart.net\/gramsci-monument\/page16.html\">worked closely with Hirschhorn and the community of the Forest Houses across the summer of 2013<\/a>.\u00a0 I have always had the sense that she came away from the time with a deep appreciation of Hirschhorn&#8217;s work, his vision, and the way he worked in the Bronx.\u00a0 You can read <a style=\"color: #339966\" href=\"https:\/\/friendsofattention.net\/sites\/default\/files\/2022-03\/Monument%20Time.pdf\">her essay on the project here<\/a>. Her account of the time has always meant a lot to me.\u00a0 I do not offer all this as a simple &#8220;response&#8221; to CF&#8217;s concerns, but I do think these views belong in the conversation.\u00a0 -DGB]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS BY DGB &amp; JD BELOW)<\/p>\n<p>[DGB first]<\/p>\n<p>I was sorry not to be in the room for our session this week, but the scheduling did work out in an interesting way.\u00a0 I zoomed in for our seminar, because I am in Helsinki this week\u2014doing the first part of an <a href=\"https:\/\/www.uniarts.fi\/en\/events\/visiting-artist-and-professor-d-graham-burnett-public-lecture-and-workshop\/\">appointment at the Academy of Fine Arts<\/a>.\u00a0 My official title is \u201cvisiting professor and artist\u201d and I am running a studio, doing studio visits with the MFA students, and giving a public lecture.\u00a0 I\u2019m scheduled to be back for the second half of the appointment in May.<\/p>\n<p><span style=\"color: #339966\">[Oh man, I would have Zoomed in if I knew &#8212; I was in Vegas at a conference with 10,000 physicists -LD]<\/span><\/p>\n<p>So this made for a very interesting context within which to return to Singerman\u2019s <em>Art Subjects<\/em>, a book I really admire.\u00a0 As I joked at the start of class, rereading the book gave me a little shimmer of the end of <em>One Hundred Years of Solitude.\u00a0 <\/em>Remember the uncanny final lines, where Aureliano is reading in the book of fate, and comes to the end, where his own fateful reading is recorded?<\/p>\n<p>Ok.\u00a0 I admit it.\u00a0 My reading chapter six of <em>Art Subjects<\/em> wasn\u2019t really like that at all (no windstorm, no destruction, no swansong of the epoch).\u00a0 But it was kinda crazy to find myself poring over pages that spelled out the historical framework of the \u201cvisiting artist\u201d as a feature of art education \u2014 after a day of trying to \u201cbe\u201d some version of such a figure.<\/p>\n<p>Moments of such studied self-awareness are very much at the heart of Singerman\u2019s inquiry.\u00a0 Since at least one of the major preoccupations of the book is the way that \u201cunderstanding what it means to be an artist\u201d has become, in effect, the \u201csubject\u201d of artistic education.\u00a0 In answer to his poignant opening question (\u201cAlthough I hold a Masters of Fine Arts degree in sculpture\u2026I cannot carve or cast or weld or model in clay. I think the question that I began this book to answer is, why not?\u201d [p. 4]) Singerman offers\u2026this book! \u00a0He does not possess \u201cthe traditional skills of a sculptor,\u201d but he is deeply attuned to what it means to lay claim to the identity of the artist, as his study places richly in evidence.<\/p>\n<p><span style=\"color: #008000\"><span style=\"color: #339966\">[Inserting some reflections about the crit as a core pedagogical tool for graduate training in art (and architecture) and its coincident harshness in a set up that emphasises the artist as both object and subject, as discussed on page 211:<\/span><\/span><\/p>\n<p><span style=\"color: #008000\"><span style=\"color: #339966\">. <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Art-Subjects-quote.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-526\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Art-Subjects-quote-300x239.jpg\" alt=\"\" width=\"300\" height=\"239\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Art-Subjects-quote-300x239.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Art-Subjects-quote-768x612.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Art-Subjects-quote.jpg 864w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><br \/>\n<span style=\"font-weight: 400\">It\u2019s particularly poignant to me that Singerman utilizes \u201cher\u201d as the omniscient pronoun to encompass all art subjects because this disciplining of <\/span><span style=\"font-weight: 400\">students<\/span><span style=\"font-weight: 400\"> rather than their skills or the objects they make, seems still to be disproportionately severe towards women (at least in schools of architecture). It\u2019s possible to say this because there are numbers that point towards it: women make up just more than fifty percent of architecture students in the U.S., and only thirty percent of licensed architects. Somewhere along the line (or I&#8217;d argue, at multiple points along the line) there is a disconnect. The architecture crit tends to favor those that fit the same student profile as when the format was first introduced at the Harvard Graduate School of Design in the 1950s, the same person perceived to be capable of \u201csingular, creative genius\u201d&#8212;a concept which still looms large within the discipline (a discipline that in practice, very much relies on collaboration). We puzzled a bit about why the architecture crit can be more unrelenting than the art crit and John May does an excellent job pointing us towards some answers <span style=\"color: #339966\">in <em><a style=\"color: #339966\" href=\"https:\/\/commons.princeton.edu\/eng574-s23\/discussion-2\/may_john_under-present-conditions-our-dullness-will-intensify\/\" rel=\"attachment wp-att-527\">Under Present Conditions Our Dullness Will Intensify<\/a><\/em><\/span><\/span><span style=\"font-weight: 400\"><span style=\"color: #339966\">.<\/span> He describes the basis of the architecture crit as juridical, and how <em>instrumentality<\/em> in architecture relies on the <em>equipmental, <\/em>which replaces orthographic representation with the perpetual presence of data. Not surprisingly, the crit has become a site of resistance on the part of architecture students, and more and more, educators are confronted with reevaluating its pedagogical role within architectural schools. Cooper Union hosted an entire conference on the topic sometime in 2021, which regretfully, I&#8217;ve been unable to locate in their lecture\/conference archives. \u2013PH]<\/span><br \/>\n<\/span><\/span><\/p>\n<p>In the end, however, (and interestingly, I think) he appears to have decided <em>not<\/em> to claim that title. \u00a0As he writes on the last page of the book, \u201cIn assuming the name of the artist as a professional name, one assumes a responsibility, an obligation to that name\u2019s past as well as to its future.\u201d (p. 213). \u00a0Having erected a notably <em>serious<\/em> bar for the project (a project often quick to thumb its nose at seriousness), Singerman evidently leaves the responsibility to others. (Though he has been part of the training of a lot of artists, across a distinguished career teaching at UVA and Hunter).<\/p>\n<p>His is a remarkably detailed and intimate inquiry into what it has meant for art, across the twentieth century, mostly in the United States, to come into relation to the modern research university.\u00a0 There is a great deal in the book: a fascinating look at the way gender and heteronormativity informed the refashioning of the artist in the first half of the twentieth century; a striking argument (one that dovetails very nicely with our reading in Jamie Cohen-Cole last week) concerning the triumph of analytic \u201cvisuality\u201d in conjunction with the Cold War; and some stuff that I really like about the way that Abstract Expressionism made \u201cbeing an artist\u201d into the subject of the work in a new way.\u00a0 Singerman is at pains, in the final pages, to disavow a narrative of decline, and he nuances his account of the process by which artists have found homes in colleges and universities.\u00a0 But in the end, I think he calls out the core issue with power and precision:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-341\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-scaled.jpg\" alt=\"\" width=\"1624\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-scaled.jpg 1624w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-190x300.jpg 190w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-649x1024.jpg 649w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-768x1211.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-974x1536.jpg 974w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1760-1299x2048.jpg 1299w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-342\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-scaled.jpg\" alt=\"\" width=\"2560\" height=\"920\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-300x108.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-1024x368.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-768x276.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-1536x552.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1761-2048x736.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>[NB: I have blanked out a profanity of enthusiasm in my marginalia, which seemed excessive to post!]<\/p>\n<p>The references on these pages are to Michael Fried\u2019s touchstone essay <a href=\"https:\/\/www.artforum.com\/print\/196706\/art-and-objecthood-36708\">\u201cArt and Objecthood\u201d<\/a> of 1967 (which is mad, and always worth a look, if you do not know it).\u00a0\u00a0 But Singerman puts his foot down at the start of that second paragraph: <strong>\u201cThis university science precludes the otherness of the work of art.\u201d<\/strong><\/p>\n<p>In essence, I read this as a very precise diagnosis of the cost of playing by the rules of \u201cknowledge-production\u201d within the disciplinary architecture of the modern university.\u00a0 The project of disciplinarity posits a progressive enterprise of sequential displacements \u2014 the new steps beyond the old, and meaningfully replaces it. These dynamics (of what amounts to \u201cplanned obsolescence\u201d) are governed by the social technology of peer review.\u00a0 This is the model of the sciences, and it has worked very well indeed in that arena.\u00a0 It has also become, for better or worse, the dominant model in all of the social sciences and the humanities on campus.\u00a0 We are all \u201cscientists\u201d now, in the Weberian sense invoked by Singerman.<\/p>\n<p>And what is lost?<\/p>\n<p>Or perhaps that is to beg the question.\u00a0 Maybe nothing is lost.\u00a0 Maybe art, too, can come aboard.\u00a0 After all, there is surely a rich history of artists themselves staging \u201cparagone\u201d in which to outdo each other, as well as a perfectly real history of artists insisting that the art of their own moment was simply \u201cbetter\u201d than the stuff that came before.<\/p>\n<p>But Singerman seems to hold out for something else.\u00a0 Is it a kind of romanticism?\u00a0 A gesture at some kind of fantasy <a href=\"https:\/\/journals.sagepub.com\/doi\/pdf\/10.1068\/p241101\">\u201csky-hook\u201d<\/a> that could lift us out of time itself \u2014 which is, of course, endlessly going \u201con and on\u201d?<\/p>\n<p>It is hard to write well about this sort of thing without producing sentences that look like a mystification.\u00a0 Fried\u2019s own formulation is as good as any: what he wanted from a true work of art was \u201cPresentness.\u201d\u00a0 And what does <em>that<\/em> mean?\u00a0 You will have to go and read his essay.\u00a0 He famously short-hands it this way in his gnomic valediction: \u201cPresentness is grace.\u201d<\/p>\n<p>But that may not help very much.<\/p>\n<p>(Although he helps you out with an epigram for the essay that suggest \u201cgrace\u201d may mean something like the spontaneous sense of the infinite mystery of the created world itself \u2014 a fully theological gloss that he does little to denature.)<\/p>\n<p>I assess Singerman (if you are reading this, Howard, and I have you wrong, I apologize!) as having a soft spot for some version of the Friedian analysis.\u00a0 Not that Singerman needs to be on board with Fried himself (that has become much more awkward since<a href=\"https:\/\/www.jstor.org\/stable\/10.13110\/criticism.60.4.0429\"> the revelation of the distressingly homophobic language Fried used, at the time of his essay<\/a>, to denigrate the aesthetic program of literalism\/minimalism). But Fried holds out for something other than \u201cmore.\u201d He doesn\u2019t want mere novelty, or the titillation of something a little different, or a chance to spend some time with the next thing.\u00a0 He wants works that <em>defy<\/em> time \u2014 works that are, in some basic sense, <em>incomparable<\/em>.\u00a0 Works that are, to use Singerman\u2019s term, <em>OTHER<\/em>.<\/p>\n<p>Ok.\u00a0 Get in line to offer a critique.<\/p>\n<p>I can practically <em>hear<\/em> the eyes rolling out there.<\/p>\n<p>All these old (white) dudes, still feeling around in the dark, hoping to be touched by a god.\u00a0 Or the next best thing \u2014 a genius.\u00a0 So pathetic.<\/p>\n<p>And yet, and yet, and yet.<\/p>\n<p>Are we all sure that we <em>don\u2019t<\/em> want something other than progressive knowledge-producing enterprises? Are we all sure that the image of incremental \u201cadvancements\u201d into the future will suffice?\u00a0 Or that we have no options?<\/p>\n<p>My own views on these issues are perhaps obvious enough.\u00a0 But I will breast my cards (?) for now. \u00a0And focus on what happened in our conversation Wednesday!<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>We took a turn into a discussion of Kierkegaard\u2019s extraordinary little essay <em>On Repetition<\/em>, which lays out the essential problem of \u201cnovelty\u201d (e.g., teaching English by trying to get students to say something new about the first five lines of Milton\u2019s <em>Paradise Lost<\/em>) in the following terms:\u00a0 novelty is, in fact, never new; it is always <em>THE SAME, precisely in its always trying to be new.<\/em> Nothing could be, therefore, more thoroughly predictable.\u00a0 Hence, it is the labor of spirit to <em>recognize<\/em> the hapless futility of the quest for &#8220;novelty,&#8221; and to take the inevitable step: to will ONE THING (instead of endlessly fleeing this necessity is a series of fatuous evasions).<\/p>\n<p><span style=\"color: #339966\">[<span style=\"font-weight: 400\">A note on the idea of novelty (and its impossibility) as it relates to pedagogy, which circles back to children and historical theories of development:\u00a0<\/span><\/span><\/p>\n<p><span style=\"color: #339966\"><span style=\"font-weight: 400\">A recent <\/span><a style=\"color: #339966\" href=\"https:\/\/www.theatlantic.com\/books\/archive\/2023\/03\/children-reading-books-english-middle-grade\/673457\/\"><span style=\"font-weight: 400\">very short article<\/span><\/a><span style=\"font-weight: 400\"> in the Atlantic explains the data behind why children are reading less and less, and in the process, losing the love of books and storytelling (also interesting in relation to Jeff&#8217;s reflections on the role of storytelling at Outer Coast). A survey in 2020 by the National<\/span><a style=\"color: #339966\" href=\"https:\/\/static1.squarespace.com\/static\/589c9a6be6f2e10ec8f0b764\/t\/62e480ac2af198075148954f\/1659142318613\/Among+many+U.S.+children%2C+reading+for+fun+has+become+less+common+_+Pew+Research+Center.pdf\"><span style=\"font-weight: 400\"> Assessment of Educational Progress<\/span><\/a><span style=\"font-weight: 400\"> showed that the percentage of 9 to 13-year-olds who read for fun daily has dropped significantly since 1984. But the culprit is more than the ubiquity of smartphones and the effects of the pandemic on learning\u2014librarians and educators express that the cause is also pedagogical, in how children are taught to relate to books. Where the focus in the 1980s was on reading as many books as possible and engaging them emotionally as a way to develop necessary critical reading skills, today, the focus on analytical reading seems to be extinguishing children\u2019s natural ability to enjoy books or engage with them emotionally. The article attributes this to the amassing of accountability laws and policies (starting with No Child Left Behind in 2001), which put pressure on teachers to focus on standards-based assessments over best practices in learning\u2014which most often stem from engaging students through narratives and their associated emotions en route to the analytical.<\/span><\/span><\/p>\n<p><span style=\"color: #339966\"><span style=\"font-weight: 400\">Reading is such a formative part of human existence! The contemporary dilemma seems to point us back to bell hooks\u2019 engaged pedagogy. If students are encouraged to develop different writing and speaking voices, to make more connections between ideas learned in university and those learned in life practice, then they are more apt to produce an \u201coriginal\u201d idea\u2014one that is constantly being updated through an intersectional lense\u2014in response to reading <\/span><i><span style=\"font-weight: 400\">Paradise Lost<\/span><\/i><span style=\"font-weight: 400\">.\u00a0 \u2013PH]<\/span><\/span><\/p>\n<p>For Kierkegaard, this was an exhortation to take the leap of \u201cfaith,\u201d and\u2026become an orthodox Christian.<\/p>\n<p>Bracketing that conclusion (which may strike you as an anticlimax), the diagnosis of the puerile hyperactivity of novelty-seeking should sting.\u00a0 And I think Fried\u2019s moving around the galleries looking for GRACE, is best understood as a late whisp of the very transcending monism on display in Kierkegaard.\u00a0 And if I am right about Singerman\u2019s slightly oblique invocation of an \u201cotherness\u201d in the work of art, then Singerman may be feeling a whisp of that whisp.<\/p>\n<p>Should anyone care?\u00a0 Why must we keep circling these longings for transcendence?\u00a0 What relevance do they have to a course on the history of education?<\/p>\n<p>That will be for you all to judge.\u00a0 I will say only that the reason I am in Helsinki this week \u2014 the reason I have committed myself to the maintenance of a creative practice \u2014 is that I believe the most important work of the university will not, in fact, be served by the \u201cscience model\u201d of knowledge production.\u00a0 And that the actual \u201cotherness\u201d of art offers a way to hold space for the stuff we (actually, desperately) <em>need<\/em>.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>The conversation took an interesting turn as Justin introduced the question of Chat GPT, and the way it may be in the process of rendering the \u201cincremental novelty\u201d project obsolete \u2014 in that the full course of such novelties may soon be synthesized, iteratively.\u00a0 This feels to me like a lovely capstone to the Kierkegaardian warning.\u00a0 We may be on the cusp of seeing his diagnosis <em>literalized<\/em>.<\/p>\n<p>And so, then, what?<\/p>\n<p>Well, something else.\u00a0 Something different.\u00a0 \u201cUnderstanding\u201d?\u00a0 Maybe.\u00a0 \u201cExperience\u201d? Perhaps.\u00a0 But note: neither of these test very well.\u00a0 They make it much harder to discharge a basic function of the university professoriate:\u00a0 sorting the students, from best to worst.\u00a0 How bleak.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>I have written a fair bit, so I am going to draw this to a close, without trying to summarize our discussion of the Moten or the hooks.\u00a0 And I am leaving off a defense of the Gramsci Monument project (to which I am sympathetic!), but it was refreshing to get a critical blast in our set-up think-pieces for this week.<\/p>\n<p>I <em>will<\/em> mention that we did not take up hooks on eros and education.\u00a0 Talk about <em>Teaching to Transgress<\/em>\u2026. It feels like her positions here are difficult even to discuss.\u00a0 (Unsettling side note:\u00a0 in prepping for class, and trying to figure out what writings were out there on that aspect of her work, I found myself very quickly in a very cringy series of dark-web-reddit-threads, where her writings are indeed preserved and discussed, by creepy incel-types and folks with handles like \u201cDankprofessor.\u201d\u00a0 Eew.)<\/p>\n<p>Oh, and I discussed, briefly, a grad seminar I had that sort of unraveled when we read <em>The University and the Undercommons.<\/em>\u00a0 It is very much a text of our moment, and the rancor it aroused in that class bore witness to the way the book can touch nerves.\u00a0 In our discussion this week, I myself tested a kind of \u201cantinomian\u201d interpretation: reminding us that there is a rich tradition of absolute defiance of all rules and regulations \u2014 a wanton flouting of norms \u2014 by those who sense themselves so completely possessed by righteousness, that they reside beyond where rules can reach.\u00a0 What did Augustine say?\u00a0 \u201cLove, and do what you will.\u201d\u00a0 And perhaps that is a way to think about what goes on in these pages.\u00a0 Love study.\u00a0 Enough.\u00a0 And you can do no wrong.<\/p>\n<p>?<\/p>\n<p>-DGB<\/p>\n<p style=\"text-align: center\">* * *<\/p>\n<p>[JD]<\/p>\n<p class=\"p1\">Hello Seattle!\u2014on the way up to Sitka; this is the last I will write about the course before whatever happens up there happens. And let me just pick up where Graham left off, with Hirschhorn and Moten and CF\u2019s WTF interrogation of the Gramsci Monument (above). The major concern there was basically that the monument was an unacknowledged act of colonialism\u2014a privileged artist (white, European, with the backing of major and well-funded institutions) extracting art-world capital from a community that would never get to share in it. CF points out a lot in the language of the catalogue that suggests rupture and pretense in the solidarities of the people who work and live there. I actually have a hard time imagining the whole thing getting momentum in 2023. Were things just different enough in 2013? If so how so?<\/p>\n<p class=\"p1\">I\u2019m not student enough of the art world to give an especially good answer to the historical question. And I have never met Hirschhorn\u2014but I know people who know him, and I get a sense from the writing that there\u2019s no understanding how it could have come to pass without at least a guess at who he is. The catalogue is full of testimony to his energy and his charisma, how hard he drove everybody and himself, his evangelical fervor about the project, his gift for punchy aphorisms (I do love \u201cQuality = No! Energy = Yes!\u201d). Everything cardboard and duct-taped about the monument suggested that it was an <i>event<\/i>, an in-joke about institution building, and anybody involved in building it was in on the joke. His constant presence must have been a constant invitation to play along. All the writers who contribute to the catalogue make a big deal out of how he was there all the time\u2014one wonders, what would have happened if he had stepped away for a day? Maybe everybody would have woken up and blinked hard and said, <i>wait a minute<\/i>\u2026<\/p>\n<p class=\"p1\">\u2026but he never did step away. And my guess is that precisely the cluelessness, the tone-deafness that CF calls out was integral to pulling it off. He just didn\u2019t, in some basic way, <i>get<\/i> why this shouldn\u2019t work, why everybody shouldn\u2019t pitch in and believe in it and love each other and love him; critique didn\u2019t have much purchase, because his narcissism was too generous and too inclusive. And his energy! Not everybody has that. Here\u2019s this guy who says, let\u2019s build a monument to Gramsci in the Bronx, come on, come on, come on, let\u2019s go, and you could say, no, but then what would you do with yourself? Hang some more pictures on a white wall? If he shared your misgivings, it would be over in a second, you\u2019d know you were right\u2014but he doesn\u2019t, and then maybe you don\u2019t quite believe in them yourself the same way, and this <i>just might work<\/i>. And for the people in the neighborhood, what&#8217;s to lose?<\/p>\n<p class=\"p1\">I could be totally wrong about Hirschhorn. Maybe he was brilliantly aware of the dynamics. Either way, the real point I\u2019m trying to make is just that for all that we might say about the structures of a school, the charisma of the teacher, of the founder, can be significant in ways that embarrass any other explanation. (This just doesn\u2019t get much theorized; John Guillory on Paul de Man, in <i>Cultural Capital<\/i>, is the best attempt I know.) Who is more equipped than Fred Moten to critique the whole project? But he seems to have gotten with the vision of it and gone and hung out and joined in. Maybe, per \u201cThe University and the Undercommons,\u201d he was stealing. But from Hirschhorn? Or from the Whitney? Was Hirschhorn stealing from the Whitney? Again I might have this all wrong\u2014but I have this idea that Hirschhorn allowed a lot of people to suspend their disbelief (and maybe just maybe that\u2019s how a lot of people <i>used<\/i> <i>him<\/i>\u2014as this crazy German artist whose cluelessness allowed a folks to lay down their critical arms and try something?). And from the the standpoint of the residents of the Forest Houses, what&#8217;s to lose? As somebody says laconically at the Housing Authority hearing: &#8220;nobody else is doing anything.&#8221;<\/p>\n<p class=\"p1\">None of this blunts the force of CF\u2019s questions. It\u2019s a questionable explanation, and it is certainly not a justification. We might want to keep thinking about the relation between the Monument and the work we have seen Freire describe, with his investigators going into the villages to learn the generative themes of the community. Different in kind? In degree? (In tactics?) Also the situation for Princeton, as a uniquely concentrated site of high cultural and financial capital. I\u2019ve heard people talk about trying to push the art collection out into temporary exhibition spaces in Trenton, getting faculty and grad students to run workshops etc. Could that be done well? What is there to learn from Freire and from Hirschhorn about such projects? Or do they still participate in a logic of cultural capital that sustains a metropole? (Moten might ask\u2014<i>can you study without stealing?<\/i> If they have just given it to you, or loaned it to you, then have the conditions for study, real study, been spoiled from the start?)<\/p>\n<p class=\"p1\"><span style=\"color: #339966\">[I went to the Gramsci Monument! I had written part of my undergrad thesis on Hirschhorn that previous academic year, and conveniently enough, Gramsci Monument and I both arrived in New York the summer after graduation.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">One thing that seems important is that this was Hirschhorn\u2019s fourth attempt at a public \u201cPhilosopher Monument,\u201d and it learned from mistakes and problems from the previous projects, and built on their successes. All of them were installed in peripheral neighborhoods, usually on the occasion of big, flashy contemporary art exhibitions: Spinoza Monument in Amsterdam\u2019s Red Light District, Deleuze Monument in Cit\u00e9 Champfleury, a public housing district outside of Avignon\u2019s historical boundaries (on the occasion of a big citywide group show); and Bataille Monument in another peripheral, poor exurb of Kassel, during Documenta 11. All of these were subject to controversy and critiques similar to the ones we\u2019re exploring here. Vandalism was a big part of them \u2013 I think the \u201cstatue\u201d of Deleuze got pretty much destroyed very early on in the project\u2019s run. And if I recall correctly Spinoza Monument got wiped away entirely as litter.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">Hirschhorn\u2019s insistence on being at Gramsci Monument every day (as JD mentions) is partly a response to those vandalisms \u2013 his idea being that if the guy responsible for this stuff is around and accountable, this will lessen resentments and create a possibility of trust. And I don\u2019t think any serious vandalism or scandals happened at Gramsci Monument. That\u2019s not to say he \u201csolved\u201d the problem of public hostility \u2013 you could look at the architecture of Gramsci Monument as more of a \u201cfortress\u201d than Deleuze Monument, which really was just sitting in an open field, and so much easier to attack. But there also wasn\u2019t really security at Gramsci, and all of the locks on the computer rooms, etc, were very, very provisional.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">When I went, I was definitely skeptical, and curious to see how (and whether) the people of Forest Houses were engaging. I went toward the end of the summer, and never on a day with a prominent event. So it was much less packed than the documentation in the book, and it was definitely not as packed. I remember kids using the computers in the computer lab, and kids dipping their feet in the little fountain, and people buying $1 hot dogs at the food stand. There were copies of the \u201cGramsci Monument Newspaper,\u201d whose contents were determined by Forest House residents \u2014 but at the end of the summer, they were straining to fill the pages with content.<span class=\"Apple-converted-space\">\u00a0 <\/span>I remember walking into one room to find Thomas Hirschhorn pacing around by himself, packing up folding chairs from some event that day (probably the daily \u201cphilosophy lecture\u201d from Marcus Steinweg). He looked up and saw me, obviously clocked me as an \u201cart person\u201d who recognized him, and went about his business.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">I made a point of asking people from the neighborhood how they felt about the project. The message I remember getting was that they were glad that there was *something* going on, and that they could only hope that there could be something like the Gramsci Monument in Forest Houses every year. I was sad to know that there wouldn\u2019t be. There\u2019s something there about how this project, like lots of more straightforward NGO work, leans on a climate of austerity, a paucity of social safety net, for its self-justification. Kids shouldn\u2019t need a Swiss guy to get them a computer and a hot dog. Yet, echoing JD\u2019s quote from the HA meeting, \u201cnobody else is doing anything.\u201d That sadly clouds the effects of this project \u2014 people there were happy to have some work, somewhere for their kids to go. But that should be societal baseline, not horizon.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">On the other hand, what would we prefer Hirschhorn to do with the budget that Dia Foundation offered him? Would we be happier if he applied this budget and energy toward a sculptural indoor installation at the Museum in Beacon? Would we be happier if he rejected it and someone else filled the Museum instead? It\u2019s helpful noting the difference in tone between Hirschhorn\u2019s works in public space, which have this kind of declarative, good-vibe inclusivity attempt in them, whereas his works for commercial galleries tends to be extremely hostile collages of scenes of global violence (<a href=\"https:\/\/wrongwrong.net\/article\/thomas-hirschhorn-pixel-collage\">TW for gory pics here<\/a>). His hostility toward the white cube, and his optimism toward \u201cpublic space,\u201d is no doubt ham-fisted, but it also stages Cesar Cruz\u2019s oft-quoted adage that <a href=\"http:\/\/www.hartford-hwp.com\/archives\/41\/335.html\">art should \u201ccomfort the disturbed and disturb the comfortable.\u201d<\/a> In light of Hirschhorn\u2019s hostility toward art institutions, and redistributive intent, I can see why Moten might appreciate the effort of Gramsci Monument, flawed though it may be.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">I also noticed a bit of a \u201cfugitive\u201d activity built out around the Gramsci Monument, which is absent from the documentation in the book: people had set up folding tables where they were selling stuff, in hopes that they could get some money off of art-tourists like me. The type of stuff you see on Canal Street &#8211; jewelry, knockoff designer bags, collections of random stuff. I don\u2019t know if there was ever any attempt to dispel this group, but they definitely had no qualms hustling the situation.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #339966\">It\u2019s the 10 year anniversary of Gramsci Monument. Someone should go to Forest Houses and collect stories from the people who lived there at the time, and who worked on it, to see how it feels with hindsight.<span class=\"Apple-converted-space\"> &#8211; NI] <\/span><\/span><span style=\"color: #0000ff\">[[<span style=\"font-weight: 400\">Thank you Nick for giving more insight about the installation of Gramsci Monument in the Bronx. I have an anecdote, which was shared with me, about Hirschhorn and his participation in the 27th San Pablo\u2019s Biennial. This edition of the Biennial was titled \u201cComo Viver Junto,\u201d which in English means, \u201cHow to Live together,\u201d and was a direct reference to Roland Barthes\u2019s lecture series <\/span><i><span style=\"font-weight: 400\">Comment Vivre Ensemble<\/span><\/i><span style=\"font-weight: 400\">. The main intention of the Biennial was to include projects that reflect on the concepts of coexistence, collaborative and community-based practices, sharing urban spaces, togetherness, love, etc. If you never had the chance of going through this edition of the San Pablo\u2019s Biennial I think it\u2019s a good time to explore it, as it has really interesting projects to reflect on Hirschhorn\u2019s Gramsci Monument. Hirschhorn was one of the \u201cmain\u201d (or maybe most famous artists participating), and with the many projects that were also participating there was an amazing Argentine project called Elo\u00edsa Cartonera. Elo\u00edsa could be defined as a cooperative between cardboard (wasted) pickers, artists and book producers. The project was created by three Argentinian artists (Javier Barilaro, Fernanda Laguna, and Washington Cucurto) as a response to the early two thousand Argentine economic crisis, commonly known as the 2001 crisis. The crisis was one of the worst crises in the history of Argentina and it had a huge impact on the employment rates, leaving thousands of people unemployed. This is the moment where picking cardboard became a subsistence practice and where cardboard implied the means of subsistence for many people. In short, Elo\u00edsa could be understood as a publisher and as a working cooperative. Basically, Elo\u00edsa buys cardboard from the cardboard pickers at higher prices than the price of the cardboard in the market. That cardboard is used to produce books which are manually painted (using a lot of Cumbia poster style references) by the employees of the cooperative. The texts are provided by hundreds of artists and writers, and in many cases publishing unreleased and unique texts, and the whole practice is sustained by the sales provided by the books. They are really amazing and unique pieces. I love Elo\u00edsa a lot. AND now, the anecdote ha! In 2006, they were both participating in the San Pablo\u2019s Biennial, where Hirschhorn was as already expressed a big focus of attention. In one of the public programs or interviews (this story was told to me by one of the participants and I don\u2019t hold all the details with precise accuracy), Hirschhorn was being asked about his artistic practice and how it could be conceived under the parameters of a collective practice. His answer was really interesting, as he said something like this, \u201cif you want to see a really collaborative artistic project please follow me.\u201d He took all the attendants to where Elo\u00edsa was located and presented it as a project that was maybe going to provide the answers to the questions asked to him before. From there Hirschhorn was usually attending Elo\u00edsa\u2019s spot and providing them with some assistance and materials. Elo\u00edsa was a recently born project in a country highly affected by the economic crisis and the political turmoil, and their resources were kind of limited. I think that Elo\u00edsa is an interesting project to think about collaborative and sustainable practices as I think it is still producing books. It\u2019s an important project on how art could actively and sustainably participate in response to certain social crises. Please find some images <a href=\"https:\/\/cargocollective.com\/javierbarilaro\/Eloisa-Cartonera\">here<\/a>.\u00a0 Or, please google them, it is a really fascinating project.\u00a0<\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"font-weight: 400;color: #0000ff\">I have a lot of thoughts and questions in regards to these projects. It is hard for me to not empathize with CF critics of the ephemerality of these practices (maybe because I spent some years participating actively in community based projects and have the chance of seeing how important it is being there, and how frustrating should be knowing that this kind of projects won&#8217;t last). I also agree with NI that it is better doing something than doing another disengaged project. And this circles to my final reflection. I was reading Lex Brown\u2019s piece shared by DGB earlier in this thread. There is a part that I really like, which says \u201cI learned that love is showing up, again and again, and doing your work because you believe in it.\u201d This reminds me of DGB first week take out: get a practice. And here I want to end by asking, when does academia (or art in this case) become a practice? A practice to engage ourselves with others? A practice that is not a closed circle? A practice that inspires others to do things? A practice that develops this kind of love, the love of showing up? So, where does art meet life? &#8211; TU]] <span style=\"color: #800080\">[[[ Here TU answering to TU, just adding Eloisa Cartonera&#8217;s webpage where the story of the project is developed by them, kind of a primary source and really nice and lovely to read &#8211; TU]]]] <span style=\"color: #ff6600\">[[[[Here me again noticing I didn&#8217;t paste the <a style=\"color: #ff6600\" href=\"https:\/\/www.eloisacartonera.com.ar\/ENGversion.html\">link<\/a>-TU]]]]<\/span><\/span><\/span><\/p>\n<p class=\"p1\"><span style=\"color: #000000\">We didn\u2019t much talk about the idea of a <i>temporary school<\/i>, which almost feels like a paradox\u2014why? Does the temporary character of the Monument solve any of the problems of school? If you put a painting in a storefront in a city and had a class about it, would that be a school?\u00a0<\/span><\/p>\n<p class=\"p1\">Alright: just a few more thoughts about novelty, to follow up on Graham\u2019s, and I am going to get on this next plane. It seems like it would be easy enough to set up a school that had no place for novelty. That would be the banking model, yes?\u2014where everything comes to students under the aspect of the already known, where critical or independent thinking are discouraged as threats to a cultural consensus about the right values and the facts that support them.\u00a0 <span style=\"color: #339966\">[Flagging here:\u00a0 while I can see the way that &#8220;a school that had no place for novelty&#8221; COULD take shape in the form JD sketches here (&#8220;banking model,&#8221; ubiquitous commitment to the &#8220;already known,&#8221; etc.), I would like to say that this is <strong>BY NO MEANS<\/strong> the <strong><em>only<\/em><\/strong> shape such an institution might take.\u00a0 (And is, maybe, best thought of as a kind of conceptual MacGuffin).\u00a0 After all, as the obviously undesirable specter of the &#8220;world without the new,&#8221; this story functions, I think, as a kind of straw man \u2014 a boogie-monster-tale by which we are herded back to the familiar bosom of our beloved liberal-&#8220;novelty,&#8221; and its ideological blandishments. For a dour, cold-eyed take along these lines,\u00a0 consider <a style=\"color: #339966\" href=\"https:\/\/archive.krisis.eu\/the-future-of-the-new-an-interview-with-boris-groys\/\">Boris Groys in this really interesting recent reappraisal of his classic <em>On the New<\/em><\/a>.\u00a0 For my part (I orient to all of this very differently from Groys, though note that he, too, picks up on Kierkegaard&#8230;.), I have no difficulty imagining a novelty-rejecting school built around Freire&#8217;s &#8220;problem posing&#8221; model:\u00a0 the problem to which all are encouraged to recur would be something like, &#8220;<strong>can we figure out what the thing is toward which all these iterations of apparent novelty strive?<\/strong>&#8221;\u00a0 A wide open problem.\u00a0 And not an absurd one at all.\u00a0 On the contrary, some version of that very question rides side-car in every university\/disciplinary inquiry in the &#8220;humanities,&#8221; does it not?\u00a0 And the Zen monk, concerned to find &#8220;the way&#8221; (or pursuing &#8220;enlightenment&#8221;) could, I think, see such an enterprise as having this shape.\u00a0 Hardly the &#8220;banking model&#8221;!\u00a0 But certainly not the pursuit of &#8220;novelty&#8221; either!\u00a0 Am I wrong?\u00a0 -DGB] <\/span>.\u00a0 At the very least, such a school is easy to conceptualize, the work the students would do is pretty clear, evaluation pretty simple.<\/p>\n<p class=\"p1\">Then there\u2019s the pressurized novelty that we could read Singerman as diagnosing in <i>Art Subjects\u2014<\/i>it\u2019s all the same next new thing; hence Graham\u2019s citation of Kierkegaard, who sees us as deceived when we imagine that there is anything other than repetition. (There is only unwitting, distracted, repetition in the name of novelty, and the ethical commitment to repetition.) Let me dally for just a moment with the most abstract of questions by asking about the relation between <i>aesthetic experience<\/i> and novelty. A Kantian shorthand for aesthesis is the \u201cfree play\u201d of imagination and understanding in our encounter with an object or a phenomenon that refuses the concepts we would bring to it. (As our friend R\u00e0nciere would say, \u201cknowledge transformed into non-knowledge, logos identical with pathos, the intention of the unintentional\u201d [<i>The Politics of Aesthetics<\/i>, 2004, p. 18]. Somewhere else he says that under the regime of aesthesis, we know the work of art because we cannot say what it is.) OK, so we do not already know; does that mean that what we are trying to know is <i>new<\/i>? That is certainly one way of interpreting the situation: the failure of concept is a function of our not <i>already<\/i> having a concept that fits, or, our existing concepts are getting crossed in new ways, or something like that. Such an explanation has an intuitive hold on us and I\u2019m not sure it\u2019s wrong. But I also wonder if there isn\u2019t a confusion between the perceived imperative for stylistic novelty (such a feature of Western art histories) and the very different character of aesthetic experience. A little puzzling. (If aesthetic experience were <i>not<\/i> new, what would account for its distinctiveness? Possibly, a glimpse of universality?\u2014something that is not new to us, but that we rarely get to see, mostly forget, etc.; that hits us as if it were new when we are returned to it. Kant might say something like that?)<\/p>\n<p class=\"p1\">Very abstract, I warned you! And incompletely thought through, and with respect to the philosophical tradition it invokes, definitely amateur. But let\u2019s just call it the problem of the new anyhow. And if we admit that this is a problem, on whatever construction, we have to admit that education\u2014at least, the ordinary scene of education, with a professional teacher and a student\u2014focuses the problem more than any other site in our society. The teacher has seen it over and over again, or thinks they have, or fears it. For the student, it is new, or it seems to be, or should be, or must be, if education is to happen. How do we handle that difference? Is that a philosophical problem? Does it open onto a philosophical problem? (The privileged status of childhood with respect to experience, per Dewey?\u2014the child as the paradigmatic, the exemplary aesthete?) At all events it is a <i>practical<\/i> problem that every teacher must confront in the most direct and daily, weekly, yearly way.<\/p>\n<p class=\"p1\">Probably has something to do with new schools.<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">MIDTERM BREAK<\/h1>\n<p>&nbsp;<\/p>\n<hr \/>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<h1 style=\"text-align: center\">OUTER COAST INTERLUDE<\/h1>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-443\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-225x300.jpg\" alt=\"\" width=\"289\" height=\"385\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-225x300.jpg 225w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-768x1024.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-1152x1536.jpg 1152w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-1536x2048.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/OCBlackboard-scaled.jpg 1920w\" sizes=\"auto, (max-width: 289px) 100vw, 289px\" \/><\/p>\n<p><span style=\"color: #008000\">[DGB I don&#8217;t know how to format it nicely as you do, but I took a picture of the Outer Coast whiteboard-TU]<\/span><\/p>\n<p class=\"p1\">Over the spring break, about half of our class (CA, JD, EH, PH, AK, NI, RS, TU) spent a week at <a href=\"https:\/\/outercoast.org\/\"><span class=\"s1\">Outer Coast<\/span><\/a>, a new school in Sitka, Alaska, at the invitation of the dean there, Matthew Spellberg, who has his PhD from Princeton. (He visited our seminar back in March, in anticipation of the trip.) Among Outer Coast\u2019s inspirations is <a href=\"https:\/\/www.deepsprings.edu\/\"><span class=\"s1\">Deep Springs College<\/span><\/a>, and it borrows its <a href=\"https:\/\/outercoast.org\/the-three-pillars\/\"><span class=\"s1\">three pillars<\/span><\/a>, Academics, Service and Labor, and Self-Governance, from that 106-year-old institution. But where Deep Springs is isolated, and emphasizes self-sufficiency, Outer Coast, now <a href=\"https:\/\/outercoast.org\/history\/\"><span class=\"s1\">three years old<\/span><\/a>, understands itself to be hosted by the community of Sitka, especially the indigenous community, and everything students and staffulty do involves generous, respectful participation in the life of the town and the traditions of its people. Hospitality is integral to the values and the practices of the place, and as guests of the school, and the town, and the land and the sea, we were the beneficiaries of the warmest welcome, whether we were sitting in on classes or working to get ready for the herring egg harvest. (Or stammering our way into the beginnings of Tlingit: gunalch\u00e9esh!) The week was a deep experience for everybody, well beyond school, while also stretching school well beyond its familiar boundaries. I hope we\u2019ll have a few reflections here before we get back to the syllabus. I can\u2019t do it justice but maybe together we can convey some sense of what we learned.<\/p>\n<p class=\"p1\">I\u2019m going to speak to something relatively pragmatic about the school, which I think is also representative, and that is the emphasis on storytelling. Every student in Matthew\u2019s class will periodically be asked to introduce the day\u2019s reading by telling it to the group as a story. On one of the days we sat in, the reading was the Book of Genesis (the syllabi are syncretic and comparative across Tlingit and Western traditions), and a student had prepared to retell the story of it. Our presence meant that lesson was postponed, but it was explained to us that this practice is frequent, and by no means limited to texts that are stories by genre. That is, a student might just as often be responsible for presenting a scholarly article in narrative form. I was so struck by this as a pedagogy, because it gives the student responsibility for sustaining attention\u2014their classmates\u2019 and their own\u2014in the way that a storyteller does, giving us a beginning, a middle, and an end; characters (ideas) to follow across that arc; and the visceral sense of suspense (what is going to happen next?) and satisfaction (ah!\u2014I knew it, or, what a surprise, etc.). It is such a practical challenge of teaching writing, to get students to imagine themselves as accountable to an audience as they write, not just fulfilling a set of formal expectations. Outer Coast students get a lot of practice in informing and interesting one another.<\/p>\n<p class=\"p1\">My sense is that the practice also allows students and staffulty alike to hold open their sense of what counts as knowledge and tradition (and how to understand, and loosen, that distinction). If you tell an essay as a story, it will sound a lot more like \u201cThe Woman Who Married a Bear,\u201d one of the Tlingit stories that we read together\u2014such telling is in some ways the reverse of the usual pedagogical practice in a humanities classroom, which is to treat a story as an essay, abstracting argumentative claims from its narrative structure. Not to deprecate that activity!\u2014to which I am addicted, anyhow; but I have a new sense of its lopsidedness, the way it threatens to locate understanding only on the side of the distinction (again, questionable) between argument and narrative. Redressing that imbalance is one way in which traditional knowledges can come into the classroom on their own terms, or better, offering their terms for an understanding of other knowledges, other traditions. (What an important concept <i>tradition<\/i> is at Outer Coast!) Also\u2014the experience of taking ten minutes to tell a story to your classmates cultivates a different presence in the classroom for storyteller and audience alike. We did not actually hear one of these stories (re)told, but we did hear three students deliver \u201cpolemics,\u201d ten-minute testimonials on topic of burning concern to them (e.g., recidivism or open access to journalism). Outer Coast students do a lot of that, and so they do a lot of listening, too. It\u2019s a little like a traditional, speech-making rhetorical education. Except that it\u2019s also not, at all: there is no talk about winning an argument; the response of the group was always gratitude, expressed in everybody\u2019s rapid foot-stomping applause. The nine students this semester were variously confident as speakers, but they all inhabited their time, and what they got from the group was a kind of attention and appreciation that was clearly a <i>shaping<\/i> force. Not an intervening, analytic critique of the performance. (Is there some of that? Perhaps, though we did not see it.) Rather, a kind of community ethos to live up to\u2014I had the strong impression that the speaking and the listening were actively teaching each other. And again, the importance, for this kind of speech, of the paradigm of the story, and respect for the storyteller\u2014paradigmatically, the elders to whom any storyteller in Sitka is an apprentice.<\/p>\n<p class=\"p1\">I hope we will have some thinking here too about knot-tying and ocean bathing and other things we did together. I was glad for the stories. Have I told a story here? I only think to ask now! I will be a long time with what we learned in Sitka.<\/p>\n<p>-JD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[TU starts here]<\/p>\n<p>What did we learn at Sheet\u02bck\u00e1? The land of the Tlingit, the people of the tides.<\/p>\n<p>We learned m-a-a-a-a-a-a-ny things, a l-o-o-o-o-t of them, as it is written in the stories.<\/p>\n<p>We learned that we could put our intentions in objects, that those objects could be shared in the form of gifts. We learned that the value of the gift is not in any standard, it lies in the intentions that it carries with it. It\u2019s not about the object, instead the value behind the object. Yeilt\u02bcooch\u02bc Tl\u00e1a (Mother of the Black Raven, or Mother of the Oil that Smooths the Waters) told us to put<br \/>\ngood things in the things we are. To be patient, and to care for our intentions and values. So we learned to paint drums, and we learned to weave baskets. Some others learned how to do jewelry and some others learned how to weave buttons. We all learned.<\/p>\n<p>We learned how to say thank you and engage ourselves with the unleashing power of being grateful. We learned to say thank you in the Tlingit traditional way of saying it: Gunalch\u00e9esh. We learned to say thank you in other different variants. We learned how to say thank you very much. We also learned how to say thank you by also adding a h\u00f3 h\u00f3 at the end, that I still don\u2019t know<br \/>\nwhat it means, but is another ramification for showing thankfulness.<\/p>\n<p>We learned that repetition helps to fix concepts. Gunalch\u00e9esh, Gunalch\u00e9esh, Gunalch\u00e9esh. Repetition compounds the feeling, and the feeling ramifies into the consciousness.<\/p>\n<p>We learned that one plus one is one instead of our common understanding of two. Adam noticed that when two drops meet they form one, not two. So we think about water and we think about the ocean. We learned that the ocean heals and that our soul could be poured in it.<\/p>\n<p>We learned that trees and brains are a source of memory and that memory holds things together.<\/p>\n<p>We learned that the light and dark are the preexisting condition for the other to exist. \u201cOnly in silence the world, only in the dark the light, only in dying life: bright\u2019s the hawk\u2019s flight on the empty sky,\u201d Ursula K Le Guin reminds us. And we saw the eagles, and we saw the ravens, and we saw the seagulls, and we saw the starlings. Flying all around. Establishing patterns of togetherness.<\/p>\n<p>We learned that naming the other first is more important than naming ourselves. So we try to learn how to speak. And we put our intentions to work in the pronunciations. So we try the x, and we try the x\u2019, and we try the x. And then we try to say the k\u2019, and then the k, and then the k. And we look for the sounds, sometimes in the bottom of our throats, sometimes with the help of a<br \/>\nstudent, sometimes with the help of Ron\u2019s computer, sometimes in our memories and sometimes in our hearts. In the midst of this cacophony, we found ourselves submerged in a sea of polyphonic sounds. And we learned, we learned how to learn. We repeat the words and the sounds. With care. With love. And after many hours we realized. That we were there putting our<br \/>\nintentions into practice. That the value of our sounds resided in them. So we name, and we name, and we name, and we name. In Tlingit.<\/p>\n<p>We learned that love unleashes a flow of forces. And we saw the love. And we feel the love. In the classes, in the ocean, in the people. And the students showed us the way. They stand in front of us with courage, with kindness, with openness, and generosity. And their words flow as the water in a river.<\/p>\n<p>Shakira once taught us to construct images in our brain. And we did it. We traveled through the recondite places of our imagination creating images and temporalities.<\/p>\n<p>Shanik told us about incompleteness, being broken, and acceptance. But their theory was immediately transformed by Lj\u00e1a\u1e35k\u02bc (It is Never Killed). She kindly said, we are all incomplete, but as broken branches we regenerate. And this was the powerful metaphor of growing. We are not broken, we are growing.<\/p>\n<p>We learned the ontological condition of the raven to transform things. We learned that things are not killed, they are transformed. Transformation springs in a flow of forces and forms. And we know that humans could turn into bears, into mosquitos, into ravens, into eagles. So we learned<br \/>\nabout composition, we learned that the calcium of the stars is the same as ours. We learned that bacteria are everywhere and we are highly dependent on them. So we learned that we are only here because of the others.<\/p>\n<p>We learned that Tlinglit treats their opposites with respect, because by honoring them they are respecting their common ancestors. The ones that are the others into the present. So we learned about memory and that memory is the unique way to inhabit the present time. So we learned from X&#8217;asheech Tl\u00e1a, Louise Brady, to look into the past while engaging with our thoughts. We<br \/>\nlearned about how the Tlingit people connect to their ancestors to bring their memories back into the present. So we learned to remember. We learned about the importance of taking a pause. Of cadence. So we learned how the Tlingit look for answers in the ones that are no longer here but<br \/>\ntheir presence reverbs in their memories.<\/p>\n<p>We learned that there are things that don&#8217;t matter. Being perfect doesn\u2019t matter, being serious doesn\u2019t matter, being intelligent is not so important. On the other hand we learned that it is important to play, to be goofy, to enjoy.<\/p>\n<p>We learned how to dance without being embarrassed of our movements. We learned how to be generous all the time. And here we learned that our joy could inspire others. That in our joyful eyes we were sharing love. We were sharing energy with each other. The same energy that was shared with us. So we learned how to host and how to be hosted.<\/p>\n<p>And while by learning we realize that education is everywhere. Jeff once said, everyone is a teacher and everyone is a student. Tkl\u2019 Un Y\u00e9ik, Paulette Moreno, wisely added, education lies everywhere, in the sky, in the land, and in the sea. We were able to confirm that everything is in everything.<\/p>\n<p>We realized how entangled we felt. We cried and we laughed, we shared our ears and time. We all developed our capabilities of hearing, of paying attention.<\/p>\n<p>We learned to be one. We counted up to three to submerge our bodies in the freezing waters of Sitka\u2019s ocean. Sometimes in Tlingit, sometimes in English, and once in Spanish. When I did it alone. It turned into a ritual. Into a ritual of love and happiness. Our bodies were cold but our hearts were warmer. We called it the ice plunge.<\/p>\n<p>8:00 am: is there anyone up for an ice plunge? It\u2019s below 30\u00b0F outside and snowing. Yes, yes, yes, yes, yes, yes &#8230;.<\/p>\n<p>But beyond everything they teach us to be courageous, to be brave, as the bear expressed to the woman that married her. Be brave! Be brave! Braveness to work on the things that matter. Even if they hurt. Even if they hurt a lot. We learned that to put the body matters. Embodiment matters. So we learned how<br \/>\nthe word should be embodied, and that when Tlingit people speak they stand up. Because speaking is a sacred practice. To share love, to share energy, to show respect. And here we learned that even under a lot of pain it is important to keep going. To keep the memory of the Tlingit alive, in their culture, in their traditions, and in their knowledge.<\/p>\n<p>And beyond everything we learned, we learned to make knots. Different types of knots. A bowline, a half hitch, two half hitches, a figure. With different ropes and in different ways. Knotting is the practice of holding things together. Donna Haraway reminds us that \u201cit matters what matters we use to think other matters with; it matters what stories we tell to tell other stories with; it matters what knots knot knots, what thoughts think thoughts, what descriptions describe descriptions, what ties tie ties. It matters what stories make worlds, what worlds make stories.\u201d And from here we understand deeply the value of all our learnings. Everything is tied by the quality of these knots, in their metaphorical and literal description. The hemlock tree to the buoy,<br \/>\nthe bag of stones to the base of the tree. The culture in its memory, the language in its repetition. The traditions in the practice of storytelling. Knots tie everything together. And we learned how to put attention in our knotting practice. Because now we know how important they are. They hold spirits together and with them the remembrance of the Tlingit culture. And we learned from the kindness of Alex, Davin and Oliver about the quality of our knots. They verified the quality of the knot, and with them everything will be held together.<\/p>\n<p>Ron reminded me yesterday that we need to encourage ourselves to hold kindness and warmth, because these qualities hold each other up. We also learned this. And now after one week I wonder, how to become a river when I am feeling dry? How could I have the omnipresence of the mountains? How could I have the courage of a bear when knowing I am going to be murdered by the brothers of my wife? How could acquire the transforming power of the raven, or the vision of the eagle? How could I acquire the adaptability of water or the weight of a stone? I want to open myself as the branches of the hemlock trees to receive the eggs of the herring. I want to be transformed. I want to be activated.<\/p>\n<p>And now, we cry.<\/p>\n<p>And now, I am writing a think piece in the way of a story, or a poem maybe. It doesn\u2019t matter.<\/p>\n<p>Who told us how things should be written?<\/p>\n<p>And now, I don\u2019t know who I am. But I know that my words flow faster and my soul feels lighter. I feel courageous. And now, I know that I know everything I already expressed. And now, I know that I will remember.<\/p>\n<p>X\u2019\u00e9igaa gunalch\u00e9esh.<\/p>\n<p>Gunalch\u00e9esh.<\/p>\n<p>Gunalch\u00e9esh.<\/p>\n<p>Gunalch\u00e9esh.<\/p>\n<p>H\u00f3 H\u00f3.<\/p>\n<p>And now this is the end.<\/p>\n<p>-TU<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[CA starts here]<\/p>\n<p><span style=\"font-weight: 400\">Our week in Sitka was unlike any other in so many ways. Too many for a post. Rather than go over the week to describe my experience, I want to focus on a few relationships and encounters that moved me; opened me up.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">On our first day we were put to work. Over the course of maybe nine hours, we produced what are called Herring sets \u2014 elaborate mechanisms built of trees, rocks, rope, recycled containers, ripped jeans, among other materials. Each set is designed to harvest up to 1,000 pounds of Herring eggs. During March and April of every year, Herring fish swarm into the waters surrounding Sitka by the thousands to breed and lay eggs. Herring is considered to be sacred in Sitka and their eggs from a single season support the island and its residents throughout the year. We did serious manual labor this first day, directed by locals who are committed to ecological preservation and community building, which for me was exhilarating. I traveled through time to when I was a child, responsible for keeping our family ranch running and learning from the land. This time the blazing heat of the Sun familiar to all who have lived in Texas was replaced by a blanket of snow and cool breezes of icy air coming from the water over our faces on the dock.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">There was one person we worked with that first day who touched me in particular, and for me, she would shape the entire trip. Her name was Paulette Moreno, or in Tlingit, Tkl&#8217; Un Y\u00e9ik<\/span><span style=\"font-weight: 400\"> of the clan Leeneid\u00ed of the Raven Dog-Salmon Crest. I could tell that Tkl&#8217; Un Y\u00e9ik had reservations about us Princeton people. Although she greeted us with grace, her eyes gave away a suspicion that we might not be cut out to get our hands dirty. Her suspicion would change to pride by the end of the week, telling Patty and I as much on our final day before departure.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">On the dock, we were taught skills, such as how to shed the needles off trees that were cut down from a mountain we could see and tie special knots that could bare the weight of the trees and the bounded rocks that anchored them, but we were also taught the why of what we were doing. Tkl&#8217; Un Y\u00e9ik explained that the Tlingit community undertakes this process every year in an effort to produce eco-friendly sets and place them in the waters before commercial fishing boats arrive. Their proactive efforts help keep the Herring mothers alive and reduce waste. And importantly, their labor represents a gift to nature that will in turn give back to them. No gift in Tlingit culture should ever be a stand-alone gesture. All gifts should be honored with a gift in return. This symbiotic relationship between all things is crucial for Tlingit people and should it be disrupted, a debt unpaid, the guilty party is made known with a monolithic shame totem carved in their likeness. Beyond our comprehension as visitors, there is an overwhelming sense across the community that land, animal, and humankind be of equal authority and significance. We would spend the next week with Matthew learning about this symbiosis in seminar and through readings of Tlingit stories, but it was most clear that day on the dock, doing the work.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Halfway through the day, Tkl&#8217; Un Y\u00e9ik asked if anyone would want to dig through the trash with her to find spare laundry detergent containers to serve as buoys for the sets. Patty and I immediately raised our hands. This job seemed less appealing than the alternative option of going down to the beach to pick up rocks, but to me, it was the better option because it meant spending one on one time with Tkl&#8217; Un Y\u00e9ik. I am so glad I did because the three of us would bond in that couple of hours. We laughed digging through the trash, and T\u00e9ik\u02bcoon Y\u00e9ik told Patty and I about her ancestors, who come from the little and big milky ways. She translated her Tlingit name for us, which means the ability to transform from rock to a living being and back to rock. She embodies, as it were, the strength of stone and the fragility of human; the timescale of the earth and the fleeting moments of being alive. We came back to the larger group on the deck covered in odd smells and strange liquids and happy. I was then offered a bite of raw Beluga whale blubber, which I did not turn down. It was extremely odd to my mouth, and Patty laughed when she saw a smile on my face but a single tear running down my cheek before I swallowed. Apparently, I had failed to keep my composure. As it turns out, the blocks of fat are meant to be chewed on like bubble gum for hours, slowly reducing in its rich oil flavor and becoming softer. I am sure it is still inside of me nourishing my body, having not been totally dissolved.<\/span><span style=\"font-weight: 400\">\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">On our final day, we returned to Tkl&#8217; Un Y\u00e9ik who had invited us to her home. Sitting at the edge of the water, with a wrap-around porch and warm lighting, her home felt like her. We stood on the porch while she drummed the beat of a song that is a traveling blessing. We had only days earlier learned how to make such a drum when we worked with a large group of community members in a gift-making session in town. She pounded the drum and sang out to the water while an eagle flew in perfect timing overhead. She looked into each of our eyes for another round of beats, offering her protection to every person there. Then, we went around in a circle to share what we had come away with after the week. To share our gratitude. It was at that moment that Tkl&#8217; Un Y\u00e9ik asked that Patty go last in the circle. She took Patty by the hand and guided her to the edge of the porch, where she performed some kind of cleansing ritual on her. I will not elaborate on this intervention as it is Patty\u2019s to share should she desire. It was, I can say, very powerful. It left me in a suspended state of presence. When all had come to a close, the group left to get back into the cars while Patty and I stayed behind to speak with Tkl&#8217; Un Y\u00e9ik. We embraced \u2014 the three sisters (which is what they call the three mountain peaks that surround Sitka). Tkl&#8217; Un Y\u00e9ik looked into our eyes and said that we were more beautiful at that moment than we had ever been before and that we would be mothers. Her statements can be interpreted in many ways, like the Tlingit stories. Regardless, I find it rare to be met with such genuine affection. It is the kind of encounter that reminds you that you are human.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I end my post with two tellings of not-dissimilar stories. The first is a Tlingit story translated, and the second is a passage from Moby-Dick:<\/span><br \/>\n<img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-360\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.31-AM.png\" alt=\"\" width=\"954\" height=\"1464\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.31-AM.png 954w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.31-AM-195x300.png 195w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.31-AM-667x1024.png 667w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.31-AM-768x1179.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-361\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.42-AM.png\" alt=\"\" width=\"994\" height=\"1440\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.42-AM.png 994w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.42-AM-207x300.png 207w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.42-AM-707x1024.png 707w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.42-AM-768x1113.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-362\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.49-AM.png\" alt=\"\" width=\"956\" height=\"1474\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.49-AM.png 956w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.49-AM-195x300.png 195w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.49-AM-664x1024.png 664w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.49-AM-768x1184.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-363\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.58-AM.png\" alt=\"\" width=\"950\" height=\"1450\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.58-AM.png 950w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.58-AM-197x300.png 197w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.58-AM-671x1024.png 671w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.18.58-AM-768x1172.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/>\u00a0\u00a0\u00a0<img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-364\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.19.06-AM.png\" alt=\"\" width=\"998\" height=\"1458\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.19.06-AM.png 998w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.19.06-AM-205x300.png 205w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.19.06-AM-701x1024.png 701w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-20-at-11.19.06-AM-768x1122.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p><span style=\"font-weight: 400\">\u201cYet what depths of the soul does Jonah\u2019s deep sea-line sound! what a pregnant lesson to us in this prophet! What a noble thing is that canticle in the fish\u2019s belly! How billow-like and boisterously grand! We feel the floods surging over us; we sound with him to the kelpy bottom of the water; seaweed and all the slime of the sea is about us! But <\/span><i><span style=\"font-weight: 400\">what<\/span><\/i><span style=\"font-weight: 400\"> is this lesson that the book of Jonah teaches? Shipmates, it is a two-stranded lesson; a lesson to us all as sinful men, and a lesson to me as a pilot of the living God. As sinful men, it is a lesson to us all, because it is a story of the sin, hard-heartedness, suddenly awakened fears, the swift punishment, repentance, prayers, and finally the deliverance and joy of Jonah. As with all sinners among men, the sin of this son of Amittati was in his wilful disobedience of the command of God\u2014never mind now what that command was, or how conveyed\u2014which he found a hard command. But all the things that God would have us do are hard for us to do\u2014remember that\u2014and hence, he often commands us than endeavors to persuade. And if we obey God we must disobey ourselves; and it is in this disobeying ourselves, wherein the hardness of obeying God consists.\u201d\u00a0<\/span><span style=\"font-weight: 400\">&#8211; Herman Melville, <\/span><i><span style=\"font-weight: 400\">Moby-Dick<\/span><\/i><span style=\"font-weight: 400\">, pp. 47-48<\/span><\/p>\n<p><span style=\"color: #008000\">[And in a Blakean key&#8230;<\/span><em style=\"color: #008000\">Does the whale worship at thy*<\/em><span style=\"color: #008000\">\u00a0<\/span><i style=\"color: #008000\">footsteps as the hungry dog;\/<\/i><i style=\"color: #008000\">Or does he scent\u00a0<\/i><span style=\"color: #008000\"><i>the mountain prey because his nostrils wide\/Draw in the \u00a0ocean? Does his eye discern the flying cloud\/As the raven&#8217;s eye; or does he measures the expanse like the vulture?\/<\/i><em>Does the still spider view the cliffs where eagles hide their young;\/Or does the fly rejoice because the harvest is brought in?\/Does not the eagle scorn the earth, and despite the treasures beneath?\/But the mole knoweth what is there, and the worm shall tell it thee.\/Does not the worm erect a pillar in the mouldering churchyard\/Over his porch these words are written: \u201cTake thy bliss, O Man!\/And sweet shall be thy taste, and sweet thy infant joys renew!&#8221;<\/em>-William Blake,\u00a0<em>Visions of the Daughters of Albion,\u00a0<\/em>1793<\/span><\/p>\n<p><span style=\"color: #008000\">*Urizen, quasi-demiurgic incarnation of Reason and its violent abstractions (in this verse, the speaker is Oothoon, mythopoetic bearer of &#8220;the soft soul of America&#8221; and imperiled sensuous life)&#8211;NB]\u00a0<\/span><\/p>\n<p><span style=\"color: #3366ff\">[[To continue this poetry train &#8211; so many of the reflections from Sitka, and these works above, reminded me of CA Conrad&#8217;s work on Ecopoetics. A favorite attached below &#8211; CB]]<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-431\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/golden-in-the-morning-crane-our-nexcks-229x300.jpg\" alt=\"\" width=\"339\" height=\"444\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/golden-in-the-morning-crane-our-nexcks-229x300.jpg 229w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/golden-in-the-morning-crane-our-nexcks-780x1024.jpg 780w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/golden-in-the-morning-crane-our-nexcks-768x1008.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/golden-in-the-morning-crane-our-nexcks.jpg 1082w\" sizes=\"auto, (max-width: 339px) 100vw, 339px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>Oh, and Graham, this is for you, written out by Matthew. Jeff and I will explain in person.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-369\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725.jpg\" alt=\"\" width=\"2015\" height=\"1511\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725.jpg 2015w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725-300x225.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725-1024x768.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725-768x576.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2725-1536x1152.jpg 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>-CA<\/p>\n<p><span style=\"color: #008000\">[Hey!\u00a0 Y&#8217;all are gonna make <em>me<\/em> cry, with the whale stuff!\u00a0 Oh, and&#8230;\u00a0 strangely timely?\u00a0 <a href=\"https:\/\/publicdomainreview.org\/essay\/chaos-bewitched-moby-dick-and-ai\">THIS JUST RAN TODAY<\/a> (it is my piece, pseudonymous, and finished while I was in bed instead of in Sitka with you all last week&#8230;)\u00a0 \ud83d\ude42 &#8211; DGB]<\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[NI starts here]<\/p>\n<p class=\"p1\">I got to Sitka on Tuesday night, a few days after everyone else. So I missed the day of herring harvest preparation, which CA and TU have written about above. Catching up with everyone upon my arrival, it was instantly apparent how foundational and profound that day of labor was for everyone, and how that time spent laboring really set the tone of the trip. How it helped to forge a tangible connection with the land and its stewards, and how it helped to establish a bridge of trust and camaraderie between our ivy-league cadre and our hosts (human and otherwise).<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">To be honest, I was heartbroken to have missed it. For much of the trip I was wracked with guilt for being the only one to have not \u201cput in the work,\u201d to miss this first initiation into the Tlingit ecology of gift, debt, and gratitude which undergirds the Outer Coast experience. The activities and lessons that I did catch were nourishing and stimulating (I\u2019ll describe a few below), but they asked far less of our bodies, our hands. I could not shake the feeling that I had not adequately \u201cearned\u201d them.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">But on the last day, when Tkl\u2019 Un Y\u00e9ik invited us to her home (again described beautifully by CA above), she found a way to set this right, in a subtle and *multi-dimensional* gesture which was itself a teaching moment. One that I don\u2019t still fully understand, which I hope will stay with me. During the travel blessing, when she looked into each of our eyes for several beats of the drum, I could only think \u201cI have not even introduced myself to you; you owe me nothing.\u201d When she asked us to go around and share our takeaways from the week, she asked me to go first, and PH last. I took this as an opportunity (if not a subtle demand) to introduce myself, and to acknowledge that one great lesson of the trip (the work of the herring preparation) I had only gained indirectly \u2013 that I regretted this deeply, and that I was grateful to her and her partner for welcoming me to their home and including me in the farewell song all the same.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">Once we had all gone around, Tkl\u2019 Un Y\u00e9ik\u2019s first move was to ask me to do some labor to help her. She pointed down to the shore, and asked me if I would go down and collect six more rocks for her, for further herring prep \u2013 about 12 inches wide, it doesn\u2019t matter the shape. This way, neither she nor her partner would have to go all the way down there and carry all these rocks back up themselves. I was more than happy to do it \u2013 however symbolic my contribution really was, she found a way to give me some means of contributing, which truly felt like a gift.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">The multi-dimensionality of this gesture lay in how Tkl\u2019 Un Y\u00e9ik\u2019s ask to me set up her second move: her further ritual with PH, which involved not just PH but everyone else from the trip. It separated me out from something which was shared between them, something which I did not share in \u2014 and it did so in a way that was fair, just, and generous to me in my own awkward position. It was right.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">From the shore, I turned up from the rocks to peek at the porch, and saw PH and Tkl\u2019 Un Y\u00e9ik at the corner of the deck \u2013\u00a0and I felt happy. At the same time, within that happiness, I knew that whatever was going on up there was not my business. I had rocks to collect.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">*<\/p>\n<p class=\"p1\">There\u2019s something in that story which has to do with opacity \u2013 the right for knowledge to not belong to all in every case, for some things to remain secret, or unspoken, or unconquered. I had been thinking about this already since two days prior, when another Tlingit herring protector, <a href=\"https:\/\/www.seacc.org\/climate-warrior-louise-brady\">Louise Brady<\/a>, offered to take us on a tour of <a href=\"https:\/\/en.wikipedia.org\/wiki\/Sitka_National_Historical_Park\">Totem Park<\/a>, in the Sitka National History Park. I think we were all expecting to learn about the language and form of totem poles \u2013 their arrangement within the park has something of a \u201csculpture garden\u201d logic, and they were billed as the subject of the walk.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">But Louise quickly dispelled that expectation. As it turns out, the totems in the park are not Tlingit, but Haida (a neighboring but distinct tribal group), <a href=\"https:\/\/www.nps.gov\/sitk\/planyourvisit\/upload\/Ambassadors-for-Alaska.pdf\">all imported from Prince of Wales Island<\/a>, some of which had been on display at the 1904 St. Louis Worlds Fair, as part of the \u201cLouisiana Purchase Exposition.&#8221; As such, Louise did not bear the right to speak for the Haidas\u2019 totems. So she didn\u2019t. (Which is not to say that this rule is universally observed with such diligence: one Outer Coast student who came with had no problem unpacking the totems\u2019 iconography for us, on the side). I thought there was something softly rebellious in Louise\u2019s refusal of our expectations \u2013 that she would get in front of us and dissect these objects for us, that we would be handed (\u201cbanked\u201d?) an art-historical nugget. Instead, through refusal, she brought up the limits of knowledge, and its ability to travel. At the same time, she also gently pointed to and subverted the Disneyland-simulacrum aspect of Totem Park.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">Instead, she pointed us to what *was* authentically Tlingit, to which she *could* speak: the land. It turns out that the park was the site of a devastating battle between Tlingit and Russians in 1804 (\u201c<a href=\"https:\/\/en.wikipedia.org\/wiki\/Battle_of_Sitka\">The Battle of Sitka<\/a>\u201d) \u2013 this is acknowledged in the park\u2019s didactics, but in a rather anodyne way. Louise shared more visceral parts of the lore around this battle, from both Tlingit and Russian perspectives, and how she cannot visit this site without imagining how her ancestors might have felt looking down at the water, watching their strongest warriors fall before having to retreat into the mountains.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">*<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">Some other quick thoughts:<\/p>\n<p class=\"p1\">&#8211; At various points throughout the trip, discussing our experiences among the Princetonian group, I noticed myself and others saying, \u201cI really meant it when I said\u2026\u201d with some astonishment. How odd that we should be so astonished by really meaning what we say at a school. As a group we talked about how constrained the atmosphere at Princeton often feels, even in comparison to other \u201cprestigious\u201d institutions. Maybe this is something we can all talk about in seminar, since it\u2019s something that we all share. Maybe we can work against that atmosphere, in this and other classrooms.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">&#8211; Visiting Outer Coast in light of our reading about Black Mountain, I was struck by how fragile a new institution is. How much it is shaped by the personalities of the people who are there in its heady early days \u2014 both on the part of staff and faculty (at OC, elided into \u201cstaffulty\u201d), and of the students, who may have even more of a say in the ultimate shape of this place than they realize. It\u2019s interesting to think that many of our institutions, including the most monolithic and calcified ones today, first began in this strange, mercurial state.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">(On this point, I have a hard time imagining OC\u2019s vision to \u201cfranchise\u201d out from Sitka \u2013 could such a place get off the ground without a Matthew Spellberg there all day, every day to steer it? How many Matthew Spellbergs are out there?)<\/p>\n<p class=\"p1\">&#8211; Speaking of the students: I was seriously impressed with them. I think they\u2019re pretty brave for taking this great risk on Outer Coast, pitting their education on such an emergent, amorphous project. I would not have dared apply to OC at their age, since I was raised with the idea that education is about class aspiration, a pragmatic instrument of upward mobility. (I might have applied to Deep Springs had I known about it, because it has History and Prestige, and is thus legible to people like my parents.) To me it takes guts to be otherwise. I wouldn\u2019t say this as strongly if the OC students seemed to be dropouts from respectable bourgeois families (as Duberman paints the students of BMC to generally be). Instead, according to Matthew and Bryden, about half of them are from different parts of Alaska, who have \u201cmaxed out\u201d the opportunities that their communities had offered them, but at the same time they did not want to alienate themselves from their home state entirely. Other students seemed to be from similar circumstances in the lower 48 (Wichita, East LA, West Virginia). Some had dropped out from other colleges already, and some were taking gap years. Tuition is suggested donation, not dictated by FAFSA, but by each family\u2019s discretion. It meant a lot to me to see this type of education to be extended to students from such circumstances \u2013 in my experience, a lot of people who go through \u201cfree schools\u201d like Cooper Union and Deep Springs paradoxically tend to come from upper-middle-class families, who could in theory afford to pay tuition. We can talk about this more in seminar, maybe, but JD and I and a few others talked about the way that teaching at OC felt trauma-informed (around traumas of class, race, gender, etc) without overly centering those traumas. It was striking.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p>&#8211; NI<\/p>\n<p style=\"text-align: center\">* * *<\/p>\n<p>[PH starts here]<\/p>\n<p><span style=\"font-weight: 400\">Where to even begin? Certainly with Kaasteen of the Chookaneid\u00ed Clan, an Eagle of the matrilineal moiety, and her role in the history of Glacier Bay, and within Tlingit culture at large. Kaasteen, isolated in confinement during her menstruation, calls out to a distant glacier, <\/span><i><span style=\"font-weight: 400\">Here. Here. Here<\/span><\/i><span style=\"font-weight: 400\">. beckoning it like a dog to come closer (dogs, we found out, are recurrent figures in Tlingit culture (so much so that \u201cDogs\u201d were proposed as the fourth pillar of Outer Coast during the Staffulty meeting ice-breaker, along with the ecology pillar, mindfulness pillar, storytelling pillar, \u201cbuilding things\u201d pillar, culinary pillar, and hiking pillar). That this girl on the cusp of adulthood is able to summon the glacier from inside her tiny cabin\u2014breaking a taboo\u2014speaks to the cosmic power of women and the ocean alike as life-giving forces.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Many of us were harrowed by the thought of a twelve-year-old \u201ccurtained off\u201d from their family and friends for three years, EH calling attention to how this may affect us to read an early line of the story rhetorically, <\/span><i><span style=\"font-weight: 400\">What was she thinking anyway \/ That young girl at the start of her enrichment?<\/span><\/i><span style=\"font-weight: 400\"> as if to say Kaasteen\u2019s thoughts are inherently shameful or lacking in judgment. Apart from the practical, care-related reasons a society may protect a young woman when she becomes fertile, Sg\u00f3onw\u00e1an (student) Loosi offered us a sincere reading of these lines, expressing the extreme honor involved in this time of isolation when one is preparing to enter into the adult community of her clan. It is a time when shame is transformed into action and beauty, when Kaasteen learns to bead and weave, and think and think, and sink deeper into her consciousness, to know her mind more with each threaded bead, each crossing strip of cedar bark.<\/span><\/p>\n<p><span style=\"font-weight: 400\">As disaster approaches, Glacier Bay becomes murky, \u201clike diluted milk\u201d and afraid, people prepare their canoes to flee. It is here where two versions of this story depart from one another\u2014in Amy Marvin\u2019s telling, Kaasteen sacrifices herself to the glacier and in Susie James\u2019 telling, Kaasteen\u2019s grandmother takes her place, saying <\/span><i><span style=\"font-weight: 400\">I will stay in my mother\u2019s maternal uncle\u2019s house. \/ I will simply stay \/ my mother\u2019s maternal uncle\u2019s house. <\/span><\/i><span style=\"font-weight: 400\">In both tellings, this broken taboo\u2014Kaasteen\u2019s summoning of the glacier\u2014is as much life-giving as it is a disaster. It is the very moment in which the Tlingit people come together to fulfill the role of lifting one another up and the event that sets in motion the ongoing exchange of <\/span><i><span style=\"font-weight: 400\">at.\u00f3ow<\/span><\/i><span style=\"font-weight: 400\">, or the reciprocal cycle of gift-giving between opposites (not an origin story, as Matthew points out, but a story of <\/span><i><span style=\"font-weight: 400\">transformation<\/span><\/i><span style=\"font-weight: 400\">). Kaasteen\u2019s is the gift that keeps on giving. <\/span><i><span style=\"font-weight: 400\">At.\u00f3ow <\/span><\/i><span style=\"font-weight: 400\">translated literally into English means \u201can owned or purchased object,\u201d which we may understand better as something akin to <\/span><i><span style=\"font-weight: 400\">stewardship<\/span><\/i><span style=\"font-weight: 400\"> (rather than ownership) and of <\/span><i><span style=\"font-weight: 400\">living things<\/span><\/i><span style=\"font-weight: 400\"> (rather than innate objects), for <\/span><i><span style=\"font-weight: 400\">at.\u00f3ow <\/span><\/i><span style=\"font-weight: 400\">encompasses land, stories, songs, names, celestial bodies, and hand-crafted, sacred objects which carry in them the memories and spirits of ancestors. In one, Kaasteen\u2019s grandmother gives herself over to ensure future generations will go on and in the other, Kaasteen\u2019s paternal aunts, <\/span><i><span style=\"font-weight: 400\">all of them, with all of us <\/span><\/i><span style=\"font-weight: 400\">go to her with skins and robes to keep her warm, food for her to eat, relinquishing ownership of things in her memory and in doing so, Kaasteen takes and holds their grief. She gives them strength to push off.<\/span><\/p>\n<p><span style=\"font-weight: 400\">This is what <\/span><span style=\"font-weight: 400\">Tkl\u2019 Un Y\u00e9ik did for me, for us. Rocking back and forth with her hands on my left shoulder, I sent my grief into the ocean and mother earth deposited a stone inside me, the landing of which sends ripples that we ride, together, back into the swing of routine. <\/span><span style=\"font-weight: 400\">The drumbeat of <\/span><span style=\"font-weight: 400\">Tkl\u2019 Un Y\u00e9ik\u2019s travel song<\/span><span style=\"font-weight: 400\"> echoes through our writing, our designing, our walking, our conversation, our thinking. Just as <\/span><i><span style=\"font-weight: 400\">at.\u00f3ow<\/span><\/i><span style=\"font-weight: 400\"> functions like a tool for accessing grief in Tlingit culture, so too, do the waves that took what I carried and left. The land holds not only this, it holds us all together.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">My own thoughts first murmured, \u201cI\u2019m not sure yet what to do with this experience,\u201d as vast and as vibrational as it is. Now I know the answer is nothing (<\/span><i><span style=\"font-weight: 400\">doing<\/span><\/i><span style=\"font-weight: 400\"> is a patriarchal imperative, the impulse to <\/span><i><span style=\"font-weight: 400\">do <\/span><\/i><span style=\"font-weight: 400\">arises from the Cartesian mind-body split). There is nothing to do, only to be. Nor is anything done\u2014I do not foreclose the experience. I stay open to the reverberations, I notice how they feel in the context of Princeton. There is numinosity. I notice.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\"> Though many of us have heard Kaasteen\u2019s story, and though I can\u2019t do it justice, I find I have to repeat it because to repeat it is to tell about what took place this week. And now, <\/span><span style=\"font-weight: 400\">I leave you with the letter that Alice helped us write, the letter that we practiced and practiced, repeated over and over to ourselves and to Sg\u00f3onw\u00e1an, Shanik (how thankful we are for Shanik, one of our many Tlingit teachers!) Along with a collection of our favorite books, this is the letter we gave to Outer Coast with gratitude, from the bottom of our hearts. For the people that warmed our hearts.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">X\u2019e\u00ed<\/span><span style=\"font-weight: 400\">g<\/span><span style=\"font-weight: 400\">aa Gunalch\u00e9esh.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Gunalch\u00e9esh.<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-382\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-scaled.jpg\" alt=\"\" width=\"2560\" height=\"2546\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-300x298.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-1024x1018.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-150x150.jpg 150w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-768x764.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-1536x1528.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-2048x2037.jpg 2048w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4776-100x100.jpg 100w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><br \/>\n<a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Outer-Coast-Gunalcheesh_dated.pdf\">Outer Coast Gunalch\u00e9esh<\/a><\/p>\n<p style=\"text-align: center\">* * *<\/p>\n<p>[CB starts here]<\/p>\n<p>I\u2019m so grateful to get a hint at what the Sitka trip was like from these think pieces, and so sad not to have been able to make it! I can\u2019t wait to hear more about what the trip was like in person.<\/p>\n<p>Reading through these think pieces (and thinking back on our class session with Matthew) I\u2019m struck by the differences between Outer Coast and Black Mountain College (BMC). When the students and faculty talk about Outer Coast, do they talk about the school as an intentional community? Is that idea useful in a place where it seems the actual project is to break down the barriers between the school and the community such that the two mutually constitute each other (community as school, school as community)? I remember Matthew pointing out that without the support and involvement of the community at Sitka, there would be no school. Black Mountain College was more or less continuously considering other sites for their school throughout their existence. If there was a stress on community at BMC, it was an entirely self-contained one.<\/p>\n<p>If I understand these think pieces and what Matthew told us during his visit correctly, Outer Coast can\u2019t exist with the town and gown division that the \u201cfreedom\u201d of Black Mountain College was in some ways premised on. Can Outer Coast be thought of as a community in the same way that Black Mountain College can? That \u201ccommunity\u201d qualifier proved again and again to be an ideological sticking point at Black Mountain College. In my understanding, Outer Coast\u2019s method of pedagogy centers an indigenous epistemology that marks any division between the space of learning and the community as an artificial split. Learning in and through language, in and through Tlingit, seems to be a continuous, capacious action that necessarily demands the constant work of community. Centering language as the heart of the pedagogical method (noticeably absent at Black Mountain \u2013 language instruction, English or otherwise, only ever seems to be an afterthought to the ragtag European group gathered on faculty\u2026) demands that learning always be outward facing \u2013 a learning through storytelling, a learning through collectivity.<\/p>\n<p>(As an aside, I\u2019m interested in what \u201cart\u201d education there is at Outer Coast \u2013 is there a sense of the capital \u201cA?\u201d Is the big A \u201cArtist\u201d premised on a separation between art and life that\u2019s out of step with an otherwise integrated, communal way of living and knowing? I\u2019m thinking about the fetish of the solitary genius here \u2013 it seems BMC was eternally circling this question)<\/p>\n<p>Reading Duberman\u2019s book, I\u2019m struck by the glaring mismatch between a stated desire for BMC to create the \u201cengaged democrat\u201d and the lived and deeply felt separation between the school and the local community. Say what you will about the barriers to entry that different social and political attitudes might have posed (and the always-lurking fear of Black Mountain as some hotbed of social degeneracy), a more concerted effort to be involved in the community beyond business transaction and trips to the bar seems missing. Maybe I\u2019m being uncharitable and the people of Asheville would have been less than amenable to the kind of individual freedoms being explored as part of the extracurricular (does this word exist in an intentional pedagogical community?) activities on campus, but by my reading the college\u2019s conception of their community extended to those beyond campus only on rare occasion.<\/p>\n<p>Black Mountain College, as much as it was an experimental pedagogical community, never seemed to have a unifying philosophy (in Duberman\u2019s telling) so much as a series of centers of gravity premised on faculty members who possessed a certain combination of charisma, institutional clout, and ideological heft. Under Rice in the 30s, the centrality of the arts was a project aimed at making \u201cdemocrats, people capable of choosing what it was they proposed to believe in, what was going to be their world\u201d (39). Rather than stress the teaching of technique that would produce necessarily sufficient painters, sculptors, and poets, what Rice was after was a training in integrity.<\/p>\n<p>Ok, so learning is a learning to world-make. Learning as \u201cworking at creating our own universes of meaning\u201d as one of the BMC students of the 30s, Will Hamilin describes the project. I\u2019m not really sure what that means in practice \u2013 this idea that each student is forging ahead working at their own systems of meaning making through some \u201cworthwhile interior struggle.\u201d There\u2019s a \u00a0privacy to that kind of work \u2013 an individuated striving as an end in itself. Originality was the driver of creative praise at the college, and this self-striving the motor of that work. I wonder if in some way that making original was actually a work of making separate \u2013 a distinguishing of oneself within the community through work that diverts from it. BMC seemed to be continually ping-ponging back and forth with this tension between Duberman breaks down the perceived dichotomy between the \u201cissues\u201d and the \u201cself\u201d that resulted in Wallen\u2019s departure. It\u2019s worth including this passage in full here \u2013 I think it\u2019s a good gloss on one of the philosophical divisions that so often threatened the existence of the school.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-378\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-scaled.jpg\" alt=\"\" width=\"1920\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-scaled.jpg 1920w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-225x300.jpg 225w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-768x1024.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-1152x1536.jpg 1152w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_4611-1536x2048.jpg 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Wallen also wrote that all learning is \u201cself-learning,\u201d and declared that the central goal of learning (and in turn BMC) is to make life meaningful, as excerpted on page 235 \u2013 \u201cLiving is an end in itself; all other activities are- to a greater or lesser degree- means to that end. The prime function of knowledge and education, then, is to make living meaningful- both in terms of personal values and of interpersonal relations (if there is any distinction.\u201d)<\/p>\n<p>This brings me to the work program \u2013 while the practice of actually building campus infrastructure and laying the groundwork for solvency and self-sufficiency was a matter of economic necessity, some on faculty, especially Wallen, felt that manual labor was absolutely vital to the educational work of the college. I wonder at the pedagogical underpinnings of that conviction \u2013 is the manual labor essential because it allows for the survival of a space for the Black Mountain community to continue to practice radical pedagogy, or is the manual labor a constituent part of the learning itself? There were certainly many on faculty, Josef Albers and Molly Gregory (herself very involved in the work program) especially, that had anxieties about the amount of time spent farming as time removed from actual class work. What\u2019s the split between this kind of manual labor and the physical making that was taking place in Anni Albers or Buckminster Fuller\u2019s classes? I rarely feel like I\u2019m \u201cmaking\u201d or \u201cdoing\u201d in a concrete sense at Princeton. Sure, ostensibly we\u2019re analyzing and making knowledge of a sort, but there\u2019s something really exciting (and necessary and vital) about locating knowledge and learning in the body and the world. Sometimes I feel the \u201clife of the mind\u201d can be relegated solely to the mind, which feels, scarily, to be exactly beside the point.<\/p>\n<p>There was a suspicion throughout the history of the college, especially on the part of Albers, against the banking model of education. Instead, education\u2019s chief mission, as the recently arrived Albers declared in his hesitant English, is \u201cto open eyes.\u201d Learning is perceiving is world-making. There\u2019s an analogy to be made about Albers\u2019s understanding of learning as a kind of reading, albeit one different than orthodox literary legibility (I\u2019m thinking about his materials exercises here, referenced on page 56-57). It\u2019s this learning to see, then, that makes and remakes the world. There\u2019s nothing less at stake in learning than the meaning of the world. Where to start?<\/p>\n<p><span style=\"color: #339966\">[I saw these comments on the Sitka trip show up on this page this afternoon. I was at school and supposed to be doing something else. I\u2019ve been hitting refresh on the discussion thread over the last few days as one would anxiously check their email\u2026 I really wanted to know about how the trip went, what was learned, experienced. And then your posts were there and I read them! And then I read them again! All I can say at the moment is <span class=\"notion-enable-hover\" data-token-index=\"1\">thank you<\/span> for sharing this. As I reflect on your reflections, I admire all of your bravery, spirit, commitment, and care to go and try and partake in the Outer Coast pedagogy so wholeheartedly. I think about TU\u2019s river running dry and then about the things that fill us up. I couldn\u2019t go to Sitka, but I stole a few hours in the garden, in the studio, in the city, in my thoughts, in some reading, in solidarity with what I hoped this might be for you all. In that, I keep thinking about discourse and I keep asking, especially after reading about your time in Sitka: <span class=\"notion-enable-hover\" data-token-index=\"3\">whose<\/span> discourse? I\u2019m looking forward to tomorrow\u2019s retelling and I\u2019m sure I will keep thinking about your stories for a long time to come -LD]<\/span><\/p>\n<p>I was unfortunately unable to make the time for this trip over spring break. I really appreciated everyone&#8217;s heartfelt accounts of their experience, they all seemed quite moving. I wanted to share this reading for anyone who\u00a0 is interested!<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-medium wp-image-643\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-300x225.jpg\" alt=\"\" width=\"300\" height=\"225\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-300x225.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-1024x768.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-768x576.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-1536x1152.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/IMG_1338-2048x1536.jpg 2048w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/> <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/2_Richard-White_Organic-Machine-.pdf\">2_Richard White_Organic Machine<\/a><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 7<\/h1>\n<p>&nbsp;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-405\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched.png\" alt=\"\" width=\"2770\" height=\"1522\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched.png 2770w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched-300x165.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched-1024x563.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched-768x422.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched-1536x844.png 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-22-at-4.16.18-PM-retouched-2048x1125.png 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">Martin Duberman, <a href=\"https:\/\/archive.org\/details\/blackmountain00anch\"><em>Black Mountain: An Experiment in Community<\/em><\/a> (New York: Norton, 1993 [1972])<\/p>\n<p style=\"text-align: center\">Helen Molesworth, \u00a0<em><a href=\"https:\/\/yalebooks.yale.edu\/book\/9780300211917\/leap-before-you-look\/\">Leap Before You Look: Black Mountain College, 1933-1957<\/a><\/em> (New Haven: Yale University Press, 2015).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECE<\/p>\n<p>[MK starts here]<\/p>\n<p>Faculty Meeting, September 28, 1936 (p. 102):<\/p>\n<p>Albers: \u201cOne can start at many ends of the question. Perhaps we can consider what teaching is.\u201d<br \/>\nRice: \u201cWhy don\u2019t you say what you think teaching is?\u201d<br \/>\nAlbers: \u201cI don\u2019t like to speak without thinking the thing over.\u201d<\/p>\n<p>I sympathize with Albers\u2019 hesitation as I try to share my reflections. Let me begin by acknowledging the weirdness of the times that our class is moving to Zoom to share stories from the extraordinary Sitka trip and to parse the twisting narratives and strong willed characters that inhabit the Duberman reading on Black Mountain College. If there is a common ground, it is that both institutions stand resolutely against the value of virtual encounters, but here we are (and for good reason).<\/p>\n<p>I should also note that my reflections are inflected by the time I spent at a \u201cnew school\u201d (Deep Springs) as well as a <a href=\"https:\/\/dudley.harvard.edu\/co-op\">participatory community<\/a> (of sorts ) on the fringes of the \u201cold school\u201d in Cambridge, Mass.<\/p>\n<p>While Duberman is more focused on exploring what is the proper relationship of individuals to community, he also captures a common vision shared by central figures who shift in and out of focus about what is education. This vision, I am going to categorize (with all the attendant dangers) is that education is a form of cultivation. This is explicitly in contrast to the \u201cbanking model\u201d we discussed previously.<\/p>\n<p>The educational model starts with the planting \u2014 at first, the college started from scratch every year once the Christian summer camp closes shop. (p. 65.) (At Deep Springs the first activity every year is to reconstitute the student body with the new first year students. In my years, we had a failing physical infrastructure as well that often literally involved rebuilding.) For Albers, the cultivation also operates at the level of the individual teacher and student: \u201cMake the result of teaching a feeling of growing.\u201d (p. 48.) Elsewhere, Eric Weinberger analogizes Black Mountain to a seedbed; not knowing if daisies or radishes will emerge. (p. 433.) And Rice is emphatic that Black Mountain is a college and not a community. He explains the distinction, \u201cthe job of a college is to provide a place into which people may come and get the kind of development which will enable them to leave it.\u201d (p. 128.) By contrast, in a community, people come with the intention of staying. Fittingly, Duberman closes the book with Rice\u2019s belief that Black Mountain did not cease to exist, but was dispersed to the winds. (p. 438.)<\/p>\n<p>I find this cultivation model has many attractive properties, but there is also something about it that is deeply disturbing for how it casts the educator into the role of a farmer. Let\u2019s start with the attractive part. At Black Mountain, \u201c[t]he one idea most commonly agreed upon was that \u2018living\u2019 and \u2018learning\u2019 should intertwined.\u201d (p. 25.) This resonates with me about what I found so compelling about Deep Springs; I \u201clearned\u201d just as much from my time serving as cowboy as I did in my seminars about Ottoman history and political theory. More importantly, this educational model taught me early to recognize that \u201cwhile information, analytical skills and reason were prized, they were considered aspects rather than equivalents of personal development; they were not confused, in other words \u2014 as they are in most educational institutions \u2014 with the whole of life, the only elements of self worthy of development and praise.\u201d (p. 27.)<\/p>\n<p><span style=\"color: #008000\">[This notion of the connection between living and learning is one we&#8217;ve seen repeated throughout this class. It hasn&#8217;t always landed, though. For instance, we took this proclamation, when made by someone like Allen, to be a bit boring. Do we find it more exciting and engaging in this experimental context? &#8211; MG]<\/span><\/p>\n<p><span style=\"color: #3366ff\">[[This is also the page I wanted to bring up in class! The notion of living and learning boundaries and hierarchies becoming intertwined can be so important for precedent and tone setting within academia. In my experience that can also be used against students. Ping pong tables, foosball, pizza night, all of these things were implemented with the tone of community building and destressing within my architecture studio.\u00a0 All of these were a response to students complaining about stressful work conditions and overworking students. So what&#8217;s the real intention behind a ping pong table in studio? Is it to address the concern of stress? Or keep students happy docile and plump in order to push out more high quality high stress work. A band aid on the actual problem. This may come across crude, but I truly find being clear about intent within this context is so important. the boundary of teacher and student is so important for community, it deserves the best of intentions. &#8211; CF]]<\/span><\/p>\n<p>But the dangers of cultivation model is present in the 1936 discussion about what is teaching. In that discussion, the group eventually settles on a distinction between two components. The first is instruction (imparting methods and facts) and the second, education (development of character). While they wax eloquently about the value of character development and downplay the instructor, there is little attention on what authority a teacher has to claim domain over the education of character. And we can see the painful results of claiming that authority. \u201cNegative judgment was more devastating that ordinarily, for presumably it was based on an assessment of the whole person rather than on some narrow aspect of performance like grade average. To be disapproved of at Black Mountain, in other words, was the equivalent of being labeled an unworthy human being\u2014not merely a poor student.\u201d<\/p>\n<p>The ugliness of that view about who is worthy of cultivation and who is not also emerges in the decision to not take Black students in the 1940s for fear of antagonizing the Asheville community (which also served as a convenient foil to the conservative tendencies of the several of the faculty). The most instructive insight from that distasteful incident came from Rubeye Lipsey, a black female worker who literally kept the original community alive with her husband by serving as the cooks for the community. She explained in a letter when asked about her opinions on whether to take black students and faculty that \u201cno one can do away with a thought in a day that has been growing in them all of their lives.\u201d (p. 181.)<\/p>\n<p>And yet, there is something very bleak about viewing individuals as incapable of learning or growth. Or the sense that all we can be as teachers are transmitters of methods and facts. I spent many years outside academia because I felt this deep ambivalence about not knowing what I had to teach. But then I found I felt most fulfilled when I was working with others in thinking through complex puzzles. So I wandered back to an educational institution through a side entrance, and am roaming around with more questions than answers as I try to build a program around public interest technology.<\/p>\n<p>I can\u2019t conclude without noting just how much I enjoyed this reading \u2014 I spent all day on Sunday sitting in one chair sipping tea and taking notes on the physical book; I haven\u2019t done that in a while as most of my reading is done on a screen. Also, this reminds me of another book, <a href=\"https:\/\/www.simonandschuster.com\/books\/Better-to-Have-Gone\/Akash-Kapur\/9781501132520\">Better to Have Gone<\/a>, by <a href=\"https:\/\/akashkapur.com\/about-me\/\">Akash Kapur<\/a> about the fascinating community of Auroville; Akash is also teaching at SPIA this year.<\/p>\n<p style=\"text-align: center\">\u00a0*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS FOLLOW)<\/p>\n<p>[NI starts here]<\/p>\n<p class=\"p1\">Before I forget, <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Kelly-Lake-Store-_-Issue-17-_-n1.pdf\">here\u2019s the Chris Kraus essay \u201cKelly Lake Store\u201d (2013) that I mentioned in class<\/a>, which talks about \u201csocial practice\u201d\/\u201crelational aesthetics\u201d\/\u201cpost-art\u201d (such as Gramsci Monument) in relation to austerity. As a tl;dr summary, when Kraus was up for the Guggenheim Fellowship, her proposal was to use the Guggenheim money to rehabilitate a community store in Hibbing, Minnesota \u2013 the only one in town \u2013 under the pretense of \u201can art project.\u201d The Guggenheim withdrew her consideration, since they saw this as \u201coutside the scope of [the Guggenheim\u2019s] activities.\u201d Kraus uses that incident to build a polemic, exploring how she saw that redistributive, post-disciplinary approach toward art all over the place at that time. I\u2019m noticing now that this PDF has some highlights (from me) which are to the point of why I brought it up. Here are a couple salient passages:<\/p>\n<p class=\"p1\">\u201c<strong>Why would young people enter a studio art program to become teachers and translators, novelists, archivists, and shopkeepers? Clearly, it is because these activities have become so degraded and negligible within the culture that the only chance for them to <i>appear <\/i>is within contemporary art\u2019s coded yet infinitely malleable discourse.<\/strong>\u201d<\/p>\n<p class=\"p1\">\u201cIs it any surprise that Camacho and Lien, without ordinary journalistic outlets for their research, would choose to transmute it into visual metaphors \u2013 photographs and installations that can be exhibited in real space? For Camacho and Lien, <strong><i>there is a tremendous desire to know the world<\/i>\u2026a desire that seems greater to me than any involvement with visual art\u2019s intrinsically formalist questions.<\/strong> As Lien explained by email: \u2018I feel like I really need this engagement with the Philippines in order to avoid total cynicism while living and working in New York.\u2019 <strong>Market-driven though it might be, contemporary art offers a context for work that might once have been done within humanist disciplines that are now on the verge of becoming as extinct as ancient Akkadian.<\/strong>\u201d<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">The essay is definitely of its time \u2013 it\u2019s hard to imagine Chris Kraus favorably using Matt Taibbi as an epigraph in 2023, and Kraus herself gets dragged nowadays for her own activity as an absentee landlord (which maybe gets at the criticism often applied this type of practice as too cozy with \u2018artwashing\u2019). But this is part of what was in the air when Gramsci Monument was up, which was also the same year that <i>Undercommons <\/i>was published. This idea of \u201cstealing\u201d from the art world\u2019s largess, and redistributing it toward otherwise unfunded activities, which have ever-lessening economic viability, seems to have something in common with Harney &amp; Moten. It leaves us wanting for a structural fix \u2013 obviously, Gramsci Monument is a bandaid on the bulletwound of NYCHA policy \u2013 but it raises the question, if you have access to the resources of &#8220;the institution,&#8221; if you have the invitation, what are you going to do with it?<\/p>\n<p>-NI<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[LD starts here]<\/p>\n<p>Yesterday we ran out of time, so I will briefly share what I wanted to add here: The passages I wanted to read were on\/around page 269. Something I felt missing from this book was a sense of the students. I wanted to know more about classroom dynamics and a more intimate account of the actual teaching and learning. I felt that most of it comprised a circular story about ideological conflicts between the faculty, set against a backdrop of community living on a tight budget \u2014 interesting for sure, but the students seemed mostly invisible to me.<\/p>\n<p style=\"text-align: left\">I did really like Duberman\u2019s interjection towards the middle of the book with his reflections on his own teaching. It was especially poignant because he was talking about Princeton, and I imagined the very spaces where these seminars might have taken place \u2014 and all of the seminars that have occurred before and after, as well as those in the future, in those same spaces. His reflections are the type of information I&#8217;d like to know: what goes on behind the curtain of our and our teachers\u2019 classroom performances? What do they really think? <span style=\"color: #339966\">To quote NI in an earlier post, what do they mean when they <em>say<\/em>?\u00a0<span style=\"color: #000000\">Personally, I think a lot of my own learning happens when contemplating this.<\/span><\/span><\/p>\n<p style=\"text-align: left\">My reading of his take on Wallen was a bit different from what we talked about in class \u2014 a dichotomy or leveraging between the self and the community. On the pages around 269, I read this to be between the self and the subject, which could maybe be extended to the more generally accepted idea of what we are concerned with here at school.<\/p>\n<p style=\"text-align: left\">\u201cI don\u2019t think we should make ourselves the topic\u201d<\/p>\n<p style=\"text-align: left\">This reminds me of Womanhouse (and, well, a HUGE part of what I\u2019ve grown to think of as <em>art<\/em>), where the subject begins at the self.<\/p>\n<p style=\"text-align: left\">I think Duberman was referring to the subject as a shield from the self. You can retreat into the subject if you want. Or you can hide there completely.<\/p>\n<p style=\"text-align: left\">In art, the self can become a type of inter-self by repeating others\u2019 selves in yourself, either directly or by history, etc.<\/p>\n<p style=\"text-align: left\">Duberman stresses a need to keep everything from becoming all about the self, turning into a therapy session. In a therapeutic age (probably especially so in the 70s), how do we do this? It can be done \u201cwith a \u2018subject\u2019 lying between us.\u201d<\/p>\n<p style=\"text-align: left\">Back on 269 he compares this ideological clash between Wallen and Albers:<\/p>\n<p style=\"text-align: left\">\u201cWe are prepared to take the ground that there is not and never can be Individuality, so long as there is not Association. Without true union no part can be true\u201d [Outward\u2014&gt; in]<\/p>\n<p style=\"text-align: left\">\u201cWhat we call union seems to me only a name for a phase of individual action. I live only for myself; and in proportion to my own growth, so I benefit others\u201d [Inward\u2014&gt;out].<\/p>\n<p style=\"text-align: left\">\u2014LD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[JD starts here]<\/p>\n<p class=\"p1\">I love this book\u2014in its hybridity, it seems determined to get at the hybrid situation of a school, and part of Duberman\u2019s fascination with his object is surely the interior variety of its self-understandings. He shares with everybody he writes about the question of what Black Mountain is. They are an interdisciplinary collective, and so is he, as professional historian, playwright, amateur social scientist, and perpetual, polymethodical psychologist.<\/p>\n<p class=\"p1\">It is also more detailed in its description of the classroom than anything else we read. Duberman gives some real time to what it is like to study with Albers and with Wallen, especially, and also gives us a lot of insight into the moment-to-moment of his own classes at Princeton. This alongside detailed descriptions (and even minutes) of a great many faculty meetings and other official and quasi-official community gatherings.<\/p>\n<p class=\"p1\">At the same time, it is also a book besotted with personality\u2014you can see in Diaz and Molesworth, too, how Black Mountain is wondered at and revered as an improbable collocation of so many artists who became individually prominent during or after their time at the college. Duberman sketches the Alberses and Rice and M. C. and Wallen, and always takes a vivid, higher-gossipy interest in how they are received by the community, and where they stand among the factions. In class both the Nicks landed on those questions that Duberman asks on pp. 238-39, and they seem like the heart of the matter to me too:<\/p>\n<p class=\"p1\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-413\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-scaled.jpg\" alt=\"\" width=\"1889\" height=\"2560\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-scaled.jpg 1889w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-221x300.jpg 221w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-756x1024.jpg 756w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-768x1041.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-1133x1536.jpg 1133w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_2232-1511x2048.jpg 1511w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p class=\"p1\">It is interesting to keep thinking about the role of art in education here. We have had Dewey\u2019s account, in which aesthetic experience and democratic participation come close to being the same thing\u2014aspects of a kind of open vitality; he is a eudaemonistic philosopher for sure. We also have Singerman\u2019s account of the conceptualizing and discursivizing of art practice as a tactic of professionalization in art schools. (By the way, see also <span style=\"color: #339966\">[Alix Rule &amp; &#8211; DGB]<\/span> David Levine on <a href=\"https:\/\/canopycanopycanopy.com\/contents\/international_art_english\"><span class=\"s1\">International Art English<\/span><\/a>.) Diaz puts Dewey in Black Mountain\u2019s lineage; he visited the college\u2014lovely vignette of that on p. 94 of Duberman\u2014but I think D. is right to downplay his influence, since in many ways Black Mountain seems to have thrived on political self-isolation, and its pedagogy was various and mostly laissez-faire. As for professionalism, the college could hardly be accused of prepping people for an art market. The idea of an artist here seems above all to be paradigmatic of the individual as\u2014what, a character, in a literary sense? Or even, as a work of art? Duberman values those people and gives the impression that the college did too, and stories of success with students often take the form of their emerging out of bland conformity into vivid particularity. Becoming worth writing about, in the particular way D. writes. Black Mountain does talk about citizenship and self-governance, but seems to imagine their forms (in a strenuously liberal way?) not as unified, purposeful collectives but as communities sustaining individual difference. Not a <i>solution<\/i> to the contradictions that Duberman describes above\u2014but those contradictions <i>pushed to their limit<\/i>, as a way to live a good life; not necessarily a happy one, but a vivid one, or (to use our favorite weak\/strong word) an <i>interesting<\/i> one.<\/p>\n<p class=\"p1\">And Duberman makes it clear that these questions are his life-questions: he often half-chastises himself for being passive in conversation or too ready to go along; not enough of a Rice or an Albers, maybe. (Too much of a Wallen? He identifies with W, but is ambivalent about the fundamental commitment to community that W expresses: W calls Black Mountain\u2019s bluff, in some sense, and also perhaps Duberman\u2019s, insofar as he resolves an animating contradiction, and hence is not finally tolerable to the school or to its historian.) Duberman\u2019s account of his Princeton classes is shot through with his simultaneous desire to submerge himself in the discussion, and his unique responsibility for and identification with it.<\/p>\n<p class=\"p1\">Maybe this is what I am trying to get at: different kinds of schools propose themselves to different genres of description and\/or explanation. In class, I was trying to say something about how certain schools aspire to attract an anthropological or sociological analysis, insofar as their customs and schedules are self-perpetuating, a kind of shelter from history, if history is a business of rupture and gross change. Not so much Black Mountain. Its rhythms are irregular, its pedagogy various; does it aspire, instead, to be a collection of stories? Or a novel? Various in its protagonists (perhaps anyone at the college is invited to be protagonist, signs up to teach or enrolls to study with that hope in mind, though only so many will get wide support in the role). Maybe it is the success of Duberman\u2019s book to make me think so; a kind of identification of the values of his literary-historical project with the values of his subject. Certainly to read the place this way is to leave out a lot of the human experience there. (LD is right to say that students don\u2019t get a whole lot of attention, compared to the teacher-protagonists.) But maybe the idea does capture something of its self-understanding. The school as novel\u2014which schools are novels?\u2014and as novel, if novel, requiring conflict for its very identity, and also coming, necessarily, to an end. (For contrast: Princeton has absolutely no conception of how or when it might end; a lot about the place follows from the fact that the idea is inadmissible, generically excluded.)<\/p>\n<p>-JD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[DGB starts here]<\/p>\n<p>We gathered on zoom this week \u2014 on account of a lingering covid-osity, which made a run at the Outer Coast cohort.\u00a0 As MK has flagged above, there was something a little uncanny about all the loops and looping in this seminar:\u00a0 here we were, convening in this strange decentering format (that is SO MUCH of our historical moment) to talk about the relationship between \u201cschooling\u201d and \u201ccommunity\u201d by means of a discussion of a book (the Duberman) that is itself so self-conscious about this very problem \u2014 on several levels.<\/p>\n<p>As his subtitle suggests, he is centrally interested in the very idea of community, and especially as it relates to the promise of education. But he just about equally interested in that problem as it opens the history of Black Mountain College (on the one hand), and as it frames\/informs his own life as a teacher and utopian dreamer (on the other hand). We spent a few minutes on the way that his book represents a remarkable instance of historical inquiry as a project of \u201cfusing of horizons\u201d (in that Gadamerian sense): Duberman was going to the period 1933-1957 in order to understand some essential things unfolding <em>in his own moment<\/em>, 1967-1972.\u00a0 The rise of an aspirational culture of intentional communities emerged as a significant political program across that half-decade, of course \u2014 and it was exactly this complex nexus of historicity and contemporaneity that generated, at the very same moment, Laurence Veysey\u2019s <em><a href=\"https:\/\/en.wikipedia.org\/wiki\/The_Communal_Experience\">The Communal Experience: Anarchist and Mystical Counter-Cultures in America<\/a><\/em> (1973).<\/p>\n<p>Not only that, but <em>Duberman actually taught at Princeton back in the 1960s <\/em>(in Dickinson Hall, in my department, with specific colleagues, now dead, but personally known to me from my own student days here as an undergrad).\u00a0 More meta? <em>\u00a0<\/em>Well, Duberman taught here when, as it happens, my own father was a midwestern scholarship kid on this campus (recruited to play the organ in the chapel; his own parents had high-school educations); he went to grad school in French literature (to avoid getting drafted) right about the time Duberman started writing this book. More meta?\u00a0 Well, Duberman intercalates his treatment of Black Mountain with excerpts from his own journal of trying to teach an \u201cexperimental\u201d seminar back in those years (presumably in one of these classrooms on McCosh Courtyard) that itself tried to achieve a modicum of self-consciousness about the pedagogical situation and its possibilities.<\/p>\n<p>Oh, and, after a decade or so of fighting the good fight in these parts\u2026 Duberman quit. He left Princeton for CUNY, basically because (as a gay man of relatively radical political leanings) he just couldn\u2019t deal with the scene down here at Old Nassau in the mid 1960s.\u00a0 When, as I flagged, faculty wives were still <em>expected to wear white gloves<\/em> at departmental receptions (key etiquette question: do you take them off when being served shrimp cocktail by a liveried servant in Prospect?\u00a0 Not all of the ladies knew.\u00a0 In this way, in those days, departmental relations were stratified, hierarchies maintained, etc.).\u00a0 In this context, one can perhaps get a bit of a feel for how Duberman felt he had to hit the eject button, and parachute into Manhattan.<\/p>\n<p>Ok, so far, so anecdotal.<\/p>\n<p>But anecdotes matter.\u00a0 And Duberman\u2019s book is a lovely instance, in my view, of the historical integration of archive, anecdote, and critical judgment.<\/p>\n<p>We had some anecdotes ourselves, in getting started with class this week.\u00a0 Because, of course, about half the folks in the zoom had only recently returned from what was obviously a VERY special week out in Sitka.\u00a0 Many thanks for the beautiful write-ups, above.\u00a0 And also for the stories that got shared as went around the zoom-room on Wednesday.\u00a0 Those expressions (of appreciation, of generosity, of vulnerability, of presence, of commitment) immensely thickened the ethical\/existential mood of our conversation.\u00a0 At least, speaking for myself, I had the strongest sense of the <em>stakes<\/em> of our questions \u2014 of our inquiry.<\/p>\n<p>Right?<\/p>\n<p>Because it just seems <em>REAL<\/em> that something <em>adheres<\/em> to our aspirations.\u00a0 Something <em>adheres<\/em> to the idea of \u201cschool.\u201d\u00a0 Something <em>adheres<\/em> to the ideal of \u201cstudy\u201d \u2014 and thereby to the university, and its activities. The teaching.\u00a0 The learning. The relationships that emerge in these activities. The spaces in which all of this is convened.<\/p>\n<p>What adheres?<\/p>\n<p>Different language gets used.\u00a0 \u201cCharacter\u201d (eek!).\u00a0 \u201cPersonality\u201d (Whitman used the word in an expansive sense, and some of that seems to have stuck around into the interwar period; now it feels rather dilapidated, even conceptually debased). \u201c<em>Bildung<\/em>\u201d (carries a ton of baggage, needless to say; though Gadamer\u2019s defense of the human sciences as such is ultimately rooted in some version of such an idea \u2014 since, for him, historically-effected consciousness is inconceivable without some sense of \u201ctradition,\u201d and \u201cbeing\u201d itself makes no sense, for humans, absent a dialogic relationship to <em>what is received<\/em>). We might settle more comfortably on something like the \u201cformation of identity\u201d or \u201cself-inquiry.\u201d\u00a0 Both these formulas come off the tongue more easily in the early twenty-first century, and each has been smoothed across a period of special preoccupation with (political and economic) individualism and therapeutic secularism.<\/p>\n<p>No problem!\u00a0 We can still work with these terms.<\/p>\n<p>Whatever all of those awkward concepts ultimately invoke, they are usefully juxtaposed (in sum) with a contrasting semantic field: information, knowledge, expertise.<\/p>\n<p>The production, transmission, and utilization of these happy fruits grown in that orchard called epistemology \u2014 this, too, is the work of school.\u00a0 Who could deny it?<\/p>\n<p>But there seems no easy way to hold this program together with the other.\u00a0 On the one hand, there is existence itself, the inhabited activity of being, <em>personhood<\/em>. On the other, we have the basic business of <em>depersonalization <\/em>\u2014 the obviously essential activities that involve attaining to our best approximations of a shared world that is shared exactly because it has about it as little as possible of those marks that would suggest the presence of any one of us (or two of us, or three of us).\u00a0 Which is to say, \u201cscience.\u201d Our highest and most elaborate (and most expensive) ascetic program.\u00a0 When we go to it, we must check our \u201cselves\u201d in the little lockers in the antechamber.<\/p>\n<p>And so, is that antechamber configured at the gates of the university?<\/p>\n<p>This is a somewhat extravagant figuring of the question that runs, I think, through the Duberman.\u00a0 Does he have to \u201ccheck himself at the door\u201d before he enters the classroom?\u00a0 Before he writes the monograph?<\/p>\n<p>And do we?<\/p>\n<p>In some sense, obviously, yes.<\/p>\n<p>When we took a moment to ask the hard question (\u201cHow much of the spirit that was so special at Outer Coast can be brought back to Princeton?\u201d) it was difficult, for me anyway, to feel overly optimistic.\u00a0 Isn\u2019t the answer \u201cnot that much.\u201d\u00a0 And isn\u2019t the reason for that simply that we are, within the framework of graduate education in an elite research university, effectively committed to a very specific paradigm: the production (and transmission) of knowledge, where knowledge is understood to be generated through the social technology of peer-review, an epistemic practice central to the modern sciences.\u00a0 And that means the kind of thing we are being professionally trained to achieve is <em>explicitly divorced<\/em> from human \u201cbeing\u201d in any recognizable, inhabited, phenomenologically rich sense.\u00a0 The project is continuous incremental progressive accumulation of verifiable information and testable claims whose value is exactly proportional to their context-independence and functional indifference to human particularity.<\/p>\n<p>Good luck feeling \u201cseen\u201d in that project. Or feeling that some of your deepest questions (\u201cHow to live? What to do?\u201d) are going to be addressed in any real way.\u00a0 They will definitely be discussed!\u00a0 But they will be present in the conversation in something of the way that whales are present in IWC meetings.<\/p>\n<p>(That is a <a href=\"https:\/\/press.uchicago.edu\/ucp\/books\/book\/chicago\/S\/bo9845648.html\">cetology-historian joke\u2026<\/a>)<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-423\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-1.22.41-PM.png\" alt=\"\" width=\"16\" height=\"24\" \/><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Ok.\u00a0 Blah blah blah.\u00a0 Ignore all that.\u00a0 Reading it back over.\u00a0 Looks like ravings.\u00a0 I\u2019ll leave it.\u00a0 But feel free to skip!<\/p>\n<p>We went around and a number of you brought us specific pages in the Duberman from which to think.\u00a0 I won\u2019t try to reconstruct them all, or the conversations that orbited these powerful moments in a powerful text.\u00a0 But perhaps we recall one or two here.<\/p>\n<p>There was this section from the bottom of 237 across to the first half of 238:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-417\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.12-AM.png\" alt=\"\" width=\"872\" height=\"1330\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.12-AM.png 872w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.12-AM-197x300.png 197w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.12-AM-671x1024.png 671w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.12-AM-768x1171.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-419\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.29-AM.png\" alt=\"\" width=\"876\" height=\"1338\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.29-AM.png 876w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.29-AM-196x300.png 196w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.29-AM-670x1024.png 670w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-10.57.29-AM-768x1173.png 768w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Which let us take a turn through the somewhat ostentatious methodological \u201cmove\u201d of the book: to insist that the historian must be the \u201cinstrument\u201d of the history, and hence that the rhetorical and conventional norms that <em>depersonalize<\/em> the inquiry and \u201ctake the first person perspective <em>out<\/em>\u201d are not just goofy, they are <em>an actual falsification of the work<\/em>.\u00a0 Hence his \u201cweaving\u201d of his journal entries into the finished publication (as here).\u00a0 And likewise his inserting the long meditation on his own seminar on \u201cAmerican Radicalism\u201d from 1970 (268-274, accompanied by his acid comments on the basic failure of his efforts, with a colleague, to conduct a faculty seminar on the relationship between emotional life and intellectual inquiry [\u201con the whole it was a pathetic demonstration of the desiccation of the Rational Life\u201d]). And likewise his still more \u201cexperimental\u201d insertion of <em>himself<\/em> as a \u201cspeaking character\u201d into the reprinted transcripts of faculty meetings at BMC in the 1930s (102-113).\u00a0 Do NOT try that at home.\u00a0 At least not in my department.\u00a0 We are full fifty years on, but that methodological experiment would, I am pretty sure, be universally rejected as a proposed gesture within a PhD dissertation in History at Princeton at this time.\u00a0 I could be wrong, but I don\u2019t think so.<\/p>\n<p>(Aside:\u00a0 some of you will know that I run a series on \u201chistoriographical experimentation\u201d called <a href=\"https:\/\/publicdomainreview.org\/series\/conjectures\"><em>CONJECTURES<\/em><\/a> for the UK-based non-profit publishing platform called <a href=\"https:\/\/publicdomainreview.org\/\"><em>Public Domain Review<\/em><\/a>; an exercise like Duberman\u2019s intercalation of himself into his primary source would be exactly the kind of thing I would run to this day\u2026)<\/p>\n<p>We spent some time on how \u201cfresh\u201d these aspects of Duberman\u2019s book actually felt to you all, as younger readers.\u00a0 And I got the sense there was a loose consensus: relatively fresh; nobody really seemed keen to take a hard position (that the stuff was, say, annoying, self-regarding, a little dated).\u00a0 I think arguments can be made along all those lines (and I am sure all of you could make them).\u00a0 But at any rate nobody seemed especially keen to try to shut down Duberman\u2019s gropings toward something <em>other<\/em> than the dessications of fetishized objectivism.\u00a0 Then again, the book does a LOT of due diligence in the archives.\u00a0 And that may have made all of us relatively forgiving when confronting its earnest gestures toward reflexivity <span style=\"color: #008000\">(I completely agree. For better or for worse, our discipline mandates that, if someone is going to try this at home [to riff on your previous comment], one must &#8220;earn&#8221; such attempts at resisting methodological normativity through archival rigor\u2013\u2013or, put differently, such rigor liberates one from having to conform too strictly to what Ethan Kleinberg has called the &#8220;ontological realism&#8221; structuring the disciplinary unconscious of history, at least as it is practiced in the Anglo-American academy (when these scholarly maneuvers fail or egregiously miss the mark, 9 times out of 10, the first critique you will read in a book review or hear in a workshop discussion is some variation of &#8220;this isn&#8217;t rigorous&#8221;). I have nothing smart or prescriptive to say about this dynamic other than Martin Duberman is awesome and this book is a model for the kind of scholarship I hope to produce one day &#8211;NB)\u00a0<\/span>\u00a0In the last fifty years reflexivity may not have made many inroads into disciplinary \u201cHistory\u201d <em>per se<\/em>, but in adjacent departments it has been worked very hard.\u00a0 Hard enough to have produced plenty of pushback \u2014 not all of it \u201cconservative\u201d in any sense.<\/p>\n<p>After acknowledging that the long list of difficult questions there on 238 were inspiring, and were, in a way, questions we were ourselves all asking (particularly in the wake of the Outer Coast visit), we moved on \u2014 and spent some time on these two pages:<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-418\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM.png\" alt=\"\" width=\"1784\" height=\"1342\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM.png 1784w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM-300x226.png 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM-1024x770.png 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM-768x578.png 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-11.22.58-AM-1536x1155.png 1536w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p>Which were a wonderful opportunity to take a turn into a central preoccupation of historians of science: the so-called \u201cnaturalization of the cultural,\u201d which perennially returns as a theme in critical inquiries into the human sciences.\u00a0 One can feel Duberman wrestling with this angel on these pages.\u00a0 For those of you interested in following up on this general theme, two books came up in our conversation: Daston and Vidal\u2019s 2004 edited volume, <a href=\"https:\/\/press.uchicago.edu\/ucp\/books\/book\/chicago\/M\/bo3616329.html\"><em>The Moral Authority of Nature<\/em>;<\/a> and, where \u201cviolence\u201d and community energies are concerned, the recent study by my colleague and friend in HOS at Princeton, Erika Milam, <a href=\"https:\/\/press.princeton.edu\/books\/hardcover\/9780691181882\/creatures-of-cain\"><em>Creatures of Cain: The Hunt for Human Nature in Cold War America<\/em>.<\/a>\u00a0 Oh, and I put in a pitch for Fourier\u2019s <a href=\"https:\/\/www.cambridge.org\/core\/books\/fourier-the-theory-of-the-four-movements\/EC34F63290E4A78ABE5292C3D91704BA\"><em>Th\u00e9orie des quatre mouvemens<\/em><\/a> (1808).\u00a0 One of the very greatest books of all times.\u00a0 Fourier straight-up \u201c<em>solved<\/em>\u201d all the problems Duberman listed on p. 238.\u00a0 Which is pretty cool.<\/p>\n<p>Because they are hard problems.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-423\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-1.22.41-PM.png\" alt=\"\" width=\"18\" height=\"27\" \/><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Last thought: did anyone ever <em>graduate<\/em> from Black Mountain College?\u00a0 I found only one reference to this rarest of achievements in our reading.\u00a0 Page 401.\u00a0 Michael Rumaker.\u00a0 Nice.\u00a0 He deserves an extra shout out.\u00a0 I love that they had to hand draw the diploma\u2026<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Last last thought:\u00a0 So I go to dinner on Wednesday night, after our seminar, with three colleagues.\u00a0 It is the hosting dinner for a job candidate.\u00a0 And I chatted a bit about our seminar.\u00a0 And then the historian to my immediate right (a junior professor in our own department) piped up that she herself is a descendant, in a basic way, of that special place: her grandmother was been a student there, and ended up marrying a young Viennese \u00e9migr\u00e9 photographer who came down one summer to document the campus. The tendrils of a special place wound their way from western North Carolina in the interwar period to a table at \u201cRoots Prime\u201d (in the refurbished Dinkey station here on campus) in 2023\u2026<\/p>\n<p>-DGB<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<h1 style=\"text-align: center\">CLASS 8<\/h1>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-501\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-scaled.jpg\" alt=\"\" width=\"2560\" height=\"511\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-300x60.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-1024x205.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-768x153.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-1536x307.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Class-8-board-2048x409.jpg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p style=\"text-align: center\">Eva Diaz,<em> <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Diaz-The-Experimenters-Chance-and-Design-at-Black-Mountain-College.pdf\">The Experimenters: Chance and Design at Black Mountain<\/a> <\/em>(Chicago: University of Chicago Press, 2015).<\/p>\n<p style=\"text-align: center\">Helen Molesworth, \u00a0<em><a href=\"https:\/\/yalebooks.yale.edu\/book\/9780300211917\/leap-before-you-look\/\">Leap Before You Look: Black Mountain College, 1933-1957<\/a><\/em> (New Haven: Yale University Press, 2015). <em>On reserve, C Floor in Marquand; may be under DGB&#8217;s name.<\/em><\/p>\n<p style=\"text-align: center\">Also: bring us a primary text (or object, piece of music, etc.) that was taught at Black Mountain or made by someone who taught at Black Mountain while they were teaching there. Prepare to teach it to us in <strong>ten minutes<\/strong>\u2014drawing your pedagogical inspiration from some moment in Duberman; inspiration, but not necessarily strict imitation. What does teach mean in this context? Well, what <em>does<\/em> it mean? Whatever it is, give some careful thought to what you can do in ten minutes that will feel vital, generous, and unhurried.<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">OPENING THINK PIECE<\/p>\n<p>[JEHS had to pull out on this, last minute &#8212; so I will sub in a few thoughts &#8211; DGB]<\/p>\n<p>We have plenty to discuss this week, and plenty to <em>do<\/em>, as well \u2014 given our commitment to some in-class pedagogical exercises.\u00a0 And I don&#8217;t want to get out ahead of the conversation I hope we will have about Eva Diaz&#8217;s book (which is of particular interest, I think, to historians of science, given the thematic focus on the shifting meanings of &#8220;Experiment&#8221; across the period in question).\u00a0 Perhaps best, then, just to add a few references here, in case folks want to follow up on any of this.\u00a0 First, with respect to the &#8220;scientific&#8221; discourse that pervades any thinking about experimentation:\u00a0 there is a good essay by Eugen Blume entitled &#8220;Science and Its Double&#8221; in the book I briefly waved around in our Zoom session last week: <em>Black Mountain: An Interdisciplinary Experiment, 1933-1957<\/em> (Berlin: Staatliche Museen \/ Spectator Books, 2015), the catalog of an exhibition in the same year in Germany.\u00a0 Blume underscores that <a href=\"https:\/\/en.wikipedia.org\/wiki\/Natasha_Goldowski_Renner\">Natasha Goldowski,<\/a> who taught physics at Black Mountain 1947-1953 (including a seminar on cybernetics apparently significant for Charles Olson) had been one of a small number of elite female scientists involved in the Manhattan Project, where she did essential metallurgical work. While emphasizing an important thread of American &#8220;Romanticism&#8221; running through the BMC experiment (citing Melville, Thoreau, Emerson, &amp; Parkman), Blume wants to suggest that the dynamic\/collaborative\/productive vision of the &#8220;liberal arts&#8221; achieved in Western North Carolina in those years amounted to a kind of &#8220;poetic &#8216;science theater'&#8221; that was, as he puts it, &#8220;propaedeutic and performative.&#8221;\u00a0 He takes the argument one step further, too, claiming: &#8220;They [the teachers and students of BMC] formed the first definitively provocative community, which saw its propositions arising out of a synergy of art and science as future-oriented action.&#8221;<\/p>\n<p>I cannot assess the validity of this claim in any deep way, but I am sympathetic to it.\u00a0 And I see no obvious reason to discount it.<\/p>\n<p>Relatedly, in another of the essays in the same volume (&#8220;Pedagogical Practices and Models of Creativity at Black Mountain College,&#8221; by Annette Jael Lehmann), it is striking to see BMC read into the genealogy of the contested contemporary (as in, &#8220;present-day&#8221;) category of &#8220;Artistic Research.&#8221;\u00a0 This also rings true, and would be worth pushing: what is &#8220;artistic research&#8221;?\u00a0 Can the suite of activities subsumed therein be defended (in the current academic landscape)?<\/p>\n<p>And, for that matter, is there any relationship between the idea of &#8220;artistic research&#8221; and the kind of &#8220;exercises&#8221; we are going to do tomorrow?<\/p>\n<p>-DGB<\/p>\n<p style=\"text-align: center\">\u00a0*\u00a0 *\u00a0 *<\/p>\n<p style=\"text-align: center\">(POST-SEMINAR REFLECTIONS FOLLOW)<\/p>\n<p><span style=\"color: #339966\">[Just wanted voice a quick note of appreciation for the Molesworth volume \u2013 we didn&#8217;t get to talk about it, but I found it both moving and an important intervention in the Black Mountain literature that the actual artwork of students was included (and not just work by the subsequently famous ones). It&#8217;s comparatively easy to tell a story of a school through the biggest names associated with it (as I&#8217;d say Diaz does), and it&#8217;s one thing to include former students by interviewing them, but it&#8217;s another thing entirely for a curator to go out on a limb to seek out student work and display it on equal footing with that of the &#8220;masters&#8221; in such high-profile museums, where regimes of taste and credentialization still loom so large. It certainly helps that the student work is very good, but I&#8217;m sure this entailed some tenacity and finesse on the curators&#8217; part. Respect! -NI]<\/span><\/p>\n<p style=\"text-align: center\">\u00a0*\u00a0 *\u00a0 *<\/p>\n<p>[DGB starts here]<\/p>\n<p>This was a memorable session, so thanks to you all for putting in so much though, time, and imagination.\u00a0 Each of these ten-minute mini-lessons (in the \u201ckey\u201d of Black Mountain) had real verve \u2014 each trailed, in its wake, a distinctive \u201cmood.\u201d\u00a0 In each case, however, there was a sense of history, and a sense of the \u201cactivation\u201d of a historico-pedagogical nexus: we were <em>doing things<\/em>, but we were also thinking about <em>the way things had been done<\/em>. And, because each of us is (or aspires to be) a teacher, it was impossible not to be thinking <em>forward<\/em>, along the lines of \u201chow could I make use of this in my future classes.\u201d\u00a0 It was also a lot of fun.<\/p>\n<p>We basically jumped right in, although before turning things over to you all, JD and I spent a few minutes setting up our undertaking within the analytic of Eva Diaz\u2019s <em>The Experimenters.<\/em> After all, what we were about to undertake was itself an \u201cexperiment,\u201d in at least two ways: on the one hand, we were actually experimenting with teaching techniques, with \u201clesson plans\u201d; on the other hand, the very idea of using some form of historical \u201creenactment\u201d as a kind of <em>investigation<\/em> (in a graduate seminar, no less) amounts, itself, to an \u201cexperiment,\u201d since this is not the standard mode by which these forms of inquiry generally proceed.<\/p>\n<p>So we briefly reviewed Diaz\u2019s three core \u201cmodes\u201d of experimentalism, as she read the archive of BMC:\u00a0 Josef Albers\u2019 iterative and \u201ccontrolled\u201d mode of incremental specification and discovery; John Cage\u2019s iconoclastic program of \u201cthrown-ness\u201d and disruptive deconstruction; Buckminster Fuller\u2019s engineering-design model of evolutionary optimization (I think it was AK who put it so nicely, referencing Fuller\u2019s interest in \u201capotropaic failure that authorized his own prophetic nature&#8221;).\u00a0 I think it is interesting to reflect on how different ideas of \u201cfailure\u201d undergird each of these experimental sensibilities.\u00a0 Fuller\u2019s is indeed \u201cconfirmatory.\u201d\u00a0 Each failure shows that he really is working at the threshold of genius (as I mentioned, for me, here, the odor is that of the rich American tradition of confidence men and carnie barkers). Cage\u2019s is, unsurprisingly, \u201ckoanic\u201d \u2014 failure presents an invitation to take a step closer to the voided equilibrium of true beginner\u2019s mind (\u201c<em>see, it does not hold together\u2026it does not \u2018work\u2019\u2026it amounted to <u>nothing<\/u>\u2026\u201d)<\/em>. For Albers, I would say that failure functions to winnow.\u00a0 It operates as a mechanism of <em>discrimination<\/em> (in the best possible sense).\u00a0 Failures permit us to keep clearing the deck, the desk, the wall, the way.<\/p>\n<p>I also took a little time, as we launched, to discuss the importance, in the history of science, of the theme of \u201cexperimental method.\u201d\u00a0 There are only a handful of subjects more essential to the formation of the field itself.\u00a0 Which is to say, the history of science took shape, across the first half of the twentieth century, as a scholarly project that had as one of its central aims <em>characterizing and explaining the rise of the \u201cexperimental philosophy\u201d across the long seventeenth century<\/em>. The epistemic implications of this development were understood to be enormous, since the particular marriage of empiricism and rationalism that has propelled \u201cmodern science\u201d to immense cultural, economic, practical, and philosophical importance seems to hinge on new ways of \u201ctesting\u201d and \u201cmanifesting\u201d knowledge claims \u2014 activities closely associated with the Royal Society, and the work of Robert Boyle, Robert Hooke, and, of course, Isaac Newton.<\/p>\n<p>There is an immense literature on this stuff, and it is only tangentially related to our themes. (Trivia fact! Both CA and I studied, <em>about thirty years apart<\/em>, with the same major contributor in this field, the brilliant <a href=\"https:\/\/www.hps.cam.ac.uk\/directory\/schaffer\">Simon Schaffer<\/a>, co-author of one of the field-defining books on this very topic, <em><a href=\"https:\/\/en.wikipedia.org\/wiki\/Leviathan_and_the_Air-Pump\">Leviathan and the Air Pump: Hobbes, Boyle, and the Experimental Life<\/a>.<\/em>)\u00a0 But I did express an interest in the way that Diaz misses, in my view, an opportunity to tease out an important conceptual element of \u201cexperimentalism\u201d: the idea of the \u201cat risk-ness\u201d that is etymologically conveyed in the \u201cperi\/peril\u201d part of the term.\u00a0 Experiments puts something <em>on the line<\/em>. They stand in relation to the <em>wager<\/em>.\u00a0 There are <em>stakes<\/em>.\u00a0 It can be valuable to analyze experimental philosophies in terms of what they put at risk.\u00a0 And that is something we can keep in mind as we circle back through the exercises we did this week (since I think we hope to carry some of this stuff forward in the weeks ahead\u2026)<\/p>\n<p>Oh, and one last thing on experiments:\u00a0 I mentioned that I originally got interested in the history of science as a field reading about early experimentation with Anthony Grafton back in the early 1990s; if you want to go fully <em>Old School<\/em>, <a href=\"http:\/\/dgrahamburnett.net\/wp-content\/uploads\/2015\/11\/BurnettDG_RobertFludd_Ambix_1999.pdf\">here is the publication that came out of that research<\/a>. It is about experimental methodologies among alchemical\/esoteric thinkers in the late Renaissance, folks who were arguably on the wrong side of history (in the sense that they missed the boat for the \u201cNew Philosophy\u201d of what would come to be called \u201cThe Scientific Revolution\u201d). \u00a0But they still thought \u201cexperiments\u201d were cool.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>OK!\u00a0 So we started doing stuff!<\/p>\n<p>I am not going to try to r\u00e9sum\u00e9 every pedagogical exercise through which you all walked us, in all that richness.\u00a0 But I will tip in some documentary images below, together with a few reflections, where relevant\u2026<\/p>\n<p>We launched with NB, who dropped us right in at the deep end, with <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Doc-Mar-31-2023-10.36.pdf\">this compilation of citations from Luk\u00e1cs<\/a>. We did not know exactly why we were being asked to read these, or to reflect on them from our own reading experience.\u00a0 But then, as we tried to discuss books that exemplified this or that aspect of the analysis, NB repeatedly followed up with a set of questions that I found immensely interesting and odd: &#8220;And do you remember how old you were when you read that book?&#8221; or (did I make this up?) &#8220;Where were you when you first encountered that book?&#8221;<\/p>\n<p>The whole thing was, for me, deliciously destabilizing \u2014 and I loved the vertigo of pivoting from an inward churn on DeLillo&#8217;s capacity for &#8220;cultural physiognomy&#8221; to a sudden effort to recall where I was in 1998 or whatever, when I plunged into the book (answer: a loft on the 3rd floor of 81 Greene).\u00a0 Only later did we learn that we had been walked through a version of a pedagogical strategy used by <a href=\"https:\/\/en.wikipedia.org\/wiki\/M._C._Richards\">M. C. Richards<\/a>, who had a strong sense of the need continuously to reconnect intellectual inquiry to the &#8220;lifelines&#8221; of students.\u00a0 This was really brilliant, and something to hang on to for classroom use. (I did walk us on a little circle through the way that such a &#8220;personalization&#8221; could feel emancipatory and progressive in 1957, and feel as if it has a very different valence now, when the personal has indeed proven, if you like, <em>victorious<\/em>. Has it not defeated \u2014 or, rather, been entirely coopted by \u2014 the desiccating institutionalisms\/abstractions from which someone like Richards believed liberation was necessary? I take the pop-punk bard of this development to be <a href=\"https:\/\/www.youtube.com\/watch?v=eJ3RzGoQC4s\">Adam Curtis<\/a>).<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Oh, and then the wonderfulness of collaging some &#8220;secrets&#8221; (after Susan Weil). Thank you, EH!<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-503\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS.jpeg\" alt=\"\" width=\"397\" height=\"670\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS.jpeg 1261w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS-178x300.jpeg 178w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS-607x1024.jpeg 607w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS-768x1296.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS-910x1536.jpeg 910w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/collage-exercise-JS-1214x2048.jpeg 1214w\" sizes=\"auto, (max-width: 397px) 100vw, 397px\" \/> \u00a0<img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-full wp-image-505\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage.jpeg\" alt=\"\" width=\"2317\" height=\"1130\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage.jpeg 2317w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage-300x146.jpeg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage-1024x499.jpeg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage-768x375.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage-1536x749.jpeg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/unnamed-collage-2048x999.jpeg 2048w\" sizes=\"auto, (max-width: 706px) 89vw, (max-width: 767px) 82vw, 740px\" \/><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>And CA cleverly entailed us to a reprise of &#8220;Happening #1.&#8221; I was tempted to start spontaneously singing, in an effort to up-tick the carnivalesque.\u00a0 But I sat on that.\u00a0 Gotta rein in my congenital tendency to grandstand&#8230;<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-423\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Screen-Shot-2023-03-24-at-1.22.41-PM.png\" alt=\"\" width=\"14\" height=\"21\" \/><\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-504\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1795-rotated.jpg\" alt=\"\" width=\"279\" height=\"372\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1795-rotated.jpg 480w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1795-225x300.jpg 225w\" sizes=\"auto, (max-width: 279px) 100vw, 279px\" \/><\/p>\n<p>I thought this exercise had a lot of reenactment-energy.\u00a0 Good stuff!<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Then AK took us into the classic Albers mirror-writing activity.\u00a0 And this, too, was very pleasing.<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-512\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-scaled.jpg\" alt=\"\" width=\"411\" height=\"379\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-scaled.jpg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-300x277.jpg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-1024x945.jpg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-768x709.jpg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-1536x1418.jpg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/IMG_1817-2048x1890.jpg 2048w\" sizes=\"auto, (max-width: 411px) 100vw, 411px\" \/><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p style=\"text-align: left\">Next was CB, who took yet another tack.\u00a0 Rather than teaching &#8220;as&#8221; one of the BMC folk, or reproducing one of their modalities, he elected to teach &#8220;through&#8221; Olson, and to do so using Olson himself.\u00a0 We were given a fragment of an Olson poem, stripped of lineation, punctuation, and all other &#8220;markers&#8221; of poetic form.\u00a0 And, after reading to us from Olson&#8217;s notable <a href=\"https:\/\/www.poetryfoundation.org\/articles\/69406\/projective-verse\">manifesto on &#8220;Projective Verse,&#8221;<\/a> CB turned us loose. The assignment? To make Olson&#8217;s words &#8220;sing&#8221; in the way that he seemed to celebrate.\u00a0 To find the &#8220;breath&#8221; in the lines.\u00a0 This was genuinely fascinating, and worked well at the scale of these ultra-fast pedagogical &#8220;speed dates.&#8221;<\/p>\n<p>RS permitted himself a calligraphic\/runic instantiation (very beautiful, I thought; the whole exercise was haunted, for me, by the question of calligraphy&#8230;):<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-510\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS.jpeg\" alt=\"\" width=\"438\" height=\"615\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS.jpeg 1189w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS-214x300.jpeg 214w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS-729x1024.jpeg 729w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS-768x1079.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-RS-1094x1536.jpeg 1094w\" sizes=\"auto, (max-width: 438px) 100vw, 438px\" \/><\/p>\n<p style=\"text-align: left\">Mine was way more literal:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-509\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-scaled.jpeg\" alt=\"\" width=\"438\" height=\"544\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-scaled.jpeg 2060w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-241x300.jpeg 241w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-824x1024.jpeg 824w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-768x954.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-1236x1536.jpeg 1236w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/Olson-exercise-1648x2048.jpeg 1648w\" sizes=\"auto, (max-width: 438px) 100vw, 438px\" \/><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p style=\"text-align: left\">Next was RS himself, who drew us to the board for a shared program of writing\/drawing\/talking.\u00a0 The result stands as the head-image for this week&#8217;s class (see above).\u00a0 JD and I, talking afterwards, agreed that this felt like an exquisitely simple exercise, and one that could easily have been extended across the whole session. <span style=\"color: #008000\">[Indeed!\u2014that felt true of many of these exercises. They were really expertly managed within the ten-minute constraint; I never felt rushed, and I easily could have. But with almost all of them one sensed a durational potential that we left for some future, extended moment. How would we have learned as a group to manage the relation between writing and speaking in RS&#8217;s exercise, for example? Where would MG&#8217;s Wallen-conversation have gone, if we had let time test our capsule accounts? What would we have learned about possibilities of ensemble improvisation from keeping at our radios for an hour, or two, or three&#8230;? &#8211; JD]<\/span><\/p>\n<p style=\"text-align: center\">*<\/p>\n<p style=\"text-align: left\">MG decided to go straight at the core problem of &#8220;community,&#8221; and gave us the task of identifying, for ourselves, a moment in our own lives\/experiences where the needs (or preferences) of an individual came into conflict with a group. Then, pairing us up, we were invited simply to talk this out, discussing what steps were taken to address the challenge, and how the matter resolved (if it did).<\/p>\n<p>The beauty of this, of course, as she spelled out in our debrief, lay in the &#8220;democratic decentering&#8221; of the actual lesson (we talked in our groups), which was itself meant to be as &#8220;instructive&#8221; as the explicit content of the exercise itself, which of course circled the key problem of democratic conflict resolution.\u00a0 \u00a0John Wallen was smiling down on us during this one, for sure.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Then LD did the TOTAL MIC DROP, in the form of a full-on collective performance of a (slightly modified) version of John Cage&#8217;s <em>Imaginary Landscape No. 4 (March No. 2)<\/em>. Special thanks to Professor Michael Littman (in Engineering) for helping out from his media archive \u2014 <em>loaning us a set of transistor radios&#8230;<\/em><\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-506\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-scaled.jpeg\" alt=\"\" width=\"483\" height=\"355\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-scaled.jpeg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-300x220.jpeg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-1024x752.jpeg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-768x564.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-1536x1128.jpeg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/cage-exercise-2048x1503.jpeg 2048w\" sizes=\"auto, (max-width: 483px) 100vw, 483px\" \/><\/p>\n<p style=\"text-align: left\">This was simply <em>amazing<\/em>.\u00a0 Thank you!<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Finally, in conclusion, NI took us back to Albers, and gave us a chance to experiment ourselves with the paradigmatic color-contrast experiments that lay both at the heart of the master&#8217;s BMC teaching and at the heart of his <a href=\"https:\/\/www.davidzwirner.com\/exhibitions\/2023\/josef-albers-paintings-titled-variants?utm_source=google&amp;utm_medium=cpc&amp;utm_content=ad1&amp;utm_campaign=JADZLSHOW2023&amp;gclid=Cj0KCQjwiZqhBhCJARIsACHHEH-JdT9EybmbPq2gxKKneGf3LYIK21GSKBmI47La1rnY9l28NOKH2RgaAjQ1EALw_wcB\">best-known series.<\/a><\/p>\n<p>We got to tinker with simultaneous contrastive effects:<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-507\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1.jpeg\" alt=\"\" width=\"411\" height=\"551\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1.jpeg 1755w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1-224x300.jpeg 224w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1-764x1024.jpeg 764w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1-768x1029.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1-1146x1536.jpeg 1146w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-1-1528x2048.jpeg 1528w\" sizes=\"auto, (max-width: 411px) 100vw, 411px\" \/><\/p>\n<p style=\"text-align: left\">And also work the materiality of the paper itself (as Albers also had his students do).<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-508 aligncenter\" src=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-scaled.jpeg\" alt=\"\" width=\"487\" height=\"365\" srcset=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-scaled.jpeg 2560w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-300x225.jpeg 300w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-1024x768.jpeg 1024w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-768x576.jpeg 768w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-1536x1152.jpeg 1536w, https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/03\/albers-exercise-2-2048x1536.jpeg 2048w\" sizes=\"auto, (max-width: 487px) 100vw, 487px\" \/><\/p>\n<p>A chance to think the &#8220;crease&#8221; as both seam and scar.<\/p>\n<p style=\"text-align: center\">*<\/p>\n<p>Much to think on in all of this, and in the closing conversation we circled back through the question of the &#8220;experiment&#8221; (via Diaz), and let ourselves wonder in which &#8220;key&#8221; to conceive what we had been doing.\u00a0 Were these different &#8220;experiments&#8221; essentially <em>Albersian<\/em>? Maybe some of them. (NB&#8217;s, for instance, which is close enough to what we already do in a seminar that one might think of his intervention as an incremental adjustment.) Or were then more Cage-like, and essentially disruptive?\u00a0 (Perhaps RS&#8217;s, or, yes, CA&#8217;s.) And then was there a way in which all of them could be taken to have had, in context, a fair bit of Fuller-energy?\u00a0 In the sense that, at 10 minutes, what is not going to &#8220;fail&#8221; as pedagogy?\u00a0 So we sorta had to know that going into all this.\u00a0 But our eyes are on what is coming!\u00a0 Where we are going to have <em>forty<\/em> minutes, and a chance to set up a dome that will genuinely <em>support some weight&#8230;<\/em><\/p>\n<p style=\"text-align: left\">Onward!<\/p>\n<p>-DGB<\/p>\n<p><span style=\"color: #339966\">[Since I missed this session, <span style=\"font-weight: 400\">EH generously recounted each lesson for me in detail, and reading these accounts was just as delightful. In case people are feeling inspired to see the world of materials around them more acutely, here is the <a style=\"color: #339966\" href=\"https:\/\/commons.princeton.edu\/eng574-s23\/discussion-2\/10-minute-lesson-derived-from-bmc\/\" target=\"_blank\" rel=\"attachment noopener wp-att-618\"><span style=\"color: #000000\">mini-lesson<\/span><\/a> I would have offered the space\u2026 \u2013PH]<\/span><\/span><\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<p>[JD starts here]<\/p>\n<p class=\"p1\">The wonderful, generous sense of possibility and surprise in the room on Wednesday leaves me feeling free to meditate a bit on the relationship between experiment and failure, questions I am always circling as a teacher (and also as an on-again, off-again administrator).<\/p>\n<p class=\"p1\">Did I, in our first class, share a remark by the analyst Adam Philips? I can\u2019t now recall\u2014it was reported to me by my friend Katie, who hosts Philips in a series of seminars he leads at Oxford, and I think of it often. After one session, she asked him how, as a therapist most accustomed to conversations one-on-one, he approaches the classroom, and he said, \u201cWell, the first thing is not to humiliate anyone.\u201d What Philips acknowledges\u2014and what generally (and for some reasonable reasons) we work so hard not to acknowledge\u2014is that the most ordinary routines and arrangements of the classroom are haunted both by potentials and long histories of shame. True, perhaps, of many spaces, but true of the classroom in some special and ancient ways, for anyone who grew up in a culture that sends its children to school. The more true if that culture of school is opposed to the culture of home or family.<\/p>\n<p class=\"p1\">(I know I did talk about that moment in my Spenser class\u2014\u201cYou should be ashamed of yourself!\u201d So you see I think about these things.)<\/p>\n<p class=\"p1\">Well\u2014that is all to say that Philips begins his teaching with a sense that there is something fundamental <i>reparative<\/i> about the work that he has before him. It\u2019s interesting to range back over our pedagogies and consider how the theorists and practitioners we have read orient themselves toward the idea that education is repair, that it is a project of reform not just of prior pedagogies, but of the damage done to students by there schooling they have already received, or by life. There are some (like Locke and Rousseau) that vest their hopes in getting things right from the start, so that the bad things culture does never happen. Emile is the radical, nearly ridiculous case of this project, the boy whose life is so managed that he confronts only nature as his limit. (And nature will never make you ashamed, will it?\u2014though it may awe, humble, etc.) Socrates freely uses shaming to scourge the false consciousness of his interlocutors; it is a therapy for adults, and it\u2019s not clear that the dialogues ever represent a successful cure. What about Dewey? Maybe he is an exception\u2014he does not seem to be afraid of the past (he warns against overesteeming it). For bell hooks, however, the histories of racism and colonialization are what a good school is most structured to overcome. And with that word \u201chistories\u201d we can recognize how some of these pasts are psychological, and some are historical, as we saw right at the start with Leanne Simpson and her account of land as pedagogy, a remedy to the government boarding schools. Freire is another obvious case: education is structured to expose for the villager the ideological contradictions of colonial subjugation. Of course, the historical and the psychological are braided in every case, though the emphasis varies.<\/p>\n<p class=\"p1\">(Is it possible that Dewey is the only one of these theorists\/reformers who does not have a <i>primary<\/i> concern with undoing the damage of the past? Maybe Locke, too? Liberals both!)<\/p>\n<p class=\"p1\">So let me see if I can bring this around to thinking about experiment and failure vis a vis Black Mountain. Experiment\u2014it is a concept at some distance both from therapy and historical repair, isn\u2019t it? Maybe because its structure flattens the past into experimental conditions, which must be held constant, made reproducible, etc. Also because it manages bad outcomes in advance. It is not unlike a game in its bracketing (even, like a Deweyan experience, with beginning, middle, end). Diaz is really wonderful in articulating the ways the concept gets pushed and pulled at Black Mountain. Albers is closest to experimental method (on which recall Cowles on Dewey). He establishes rigorous controls over incremental variants, countless small, disciplined tests, with cumulatively useful findings. (Precisely the structure of the little paper-practicum that NI got us going on.) Is there damage being repaired?\u2014if so it is the cumulative life-damage of habit, and it is repaired by building up our practices of vision from their fundamentals. A political program, too, on the Deweyan assumption that bad politics depends on narrowed or canalized perception. Diaz\u2019s emphasis on <i>competition<\/i> in Albers\u2019 classroom was surprising and interesting. How much shame is implied there? But in his commitment to improving concrete skills, Albers seems to use an experimental structure to manage if not to preclude shame. Everybody can get better, goes the claim.<\/p>\n<p class=\"p1\">Cage is quite different. Diaz describes the precise structures that shaped his stochastic occasions. What is most missing, in contrast with the Albersian experiment, is a testable hypothesis: Cage\u2019s proto-happenings invite everybody to try, and to see what it feels like, see what they can feel. There really isn\u2019t any way for the experiment to fail. Failure, instead, is displaced onto the audience\u2014the way to fail, as a spectator\/participant, is not to be game, not to try, to be too embarrassed by the proceedings to open yourself to the experience. Cage insulates himself from responsibility by the rigorous flatness of his affect, a subdued, infra-ludic deadpan that refutes in advance the accusation that anything is going wrong. Refusal to acknowledge failure is a powerful strategy for not failing. It is worth saying that lots of people even at Black Mountain were discomfited by finding themselves in the midst of <i>Theater Piece No. 1<\/i>\u2014experimental work can make the people it marks out as squares feel embarrassed, resentful, righteously indignant etc. But for Cage, this is not a failure of the experiment itself. And what about Fuller? He seems unembarrassable in a different way: his experiment is enthusiastically without controls, trying a big thing all at once, confident that you will learn something from the ways it fails. Trial-and-error is still the basic structure, but the trial is a lunge, the error a spectacle, a spectacle not least of Fuller\u2019s unabashed happy resilience, standing in his wilderness of bent blinds. There is nothing to be embarrassed about!\u2014or maybe, more like Cage, the only thing to be embarrassed about is letting your uptight habits of special expertise hold you back from thinking big (from thinking the possibility of total design solutions, dynamic, maximal, tense).<\/p>\n<p class=\"p1\">I suppose my general point is that the category of experiment is an invitation to bracket the past, in its personal and its historical aspects. <span style=\"color: #008000\">[I must confess to feeling a bit thunderstruck by this proposition, which is of the greatest depth. It is, in fact, the point that is at the heart of Gadamer&#8217;s re-staging\/recovery of the category of &#8220;experience&#8221; in defiance of what he diagnoses as the seventeenth-century&#8217;s circumscription: he contends that across the rise of the new sciences in that period, &#8220;experience,&#8221; newly fashioned as <em>experiment<\/em>, was made to draw water in a narrowly empirical\/epistemic project.\u00a0 I have placed <a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/wp-content\/uploads\/sites\/348\/2023\/04\/Gadamer-on-Droysen-and-Experiment.pdf\">a key passage from <em>Truth and Method<\/em> here<\/a>, so you can all read Gadamer&#8217;s reflection on the non-historicity of &#8220;experimentation,&#8221; and what he sees as the implications for the &#8220;human sciences&#8221; (he is here discussing Johann Gustav Droysen, an important nineteenth-century German historian and philosopher of history); for the full working out of the seed idea here, one should turn to Part II of the Second Part of <a href=\"https:\/\/archive.org\/details\/truthmethod0000gada\/mode\/2up\">Gadamer&#8217;s volume<\/a>, the section entitled &#8220;Foundations of a Theory of Hermeneutical Experience.&#8221; None of this means we cannot use experiment in our humanistic explorations, but it DOES point to a significant fact, I think: such endeavors must, effectively, push back against a concept of &#8220;experiment&#8221; that has been pre-stressed for fundamentally<em> anti-humanistic<\/em>\u00a0 inquiry (by which I mean forms of inquiry that wish to secure kinds of knowledge that are <em>indifferent<\/em> to us, independent of us, without us \u2014 i.e., <em>&#8220;scientific&#8221;<\/em> knowledge). -DGB]\u00a0<\/span> All of its varieties have at least some account of the utility of failure (in Cage\u2019s case, the impossibility of failure\u2014whatever happens is the optimal result). These combined characteristics offer the student a certain safety from histories of shame. But only if the student (or audience member etc.) <i>plays along<\/i>. This makes the varieties of cultural experiment quite different from the anti-subjective protocols of scientific experiment. A cultural experiment may be testing <em>you<\/em>, and you can be found wanting, not so much by failing on its terms but by failing to accept its terms.<\/p>\n<p class=\"p1\">What does all this have to do with our various wagers on Wednesday? Well\u2014to start with, I thought everybody <i>played along<\/i>, in the best sense; it felt like a very open space, inspiringly so. The potential horror of mirror-writing (O the disaster of my penmanship!), of missing your cues in the radio symphony, of writing on the board in front of everybody, all seemed to melt away in a general sense of curious permission. Still it was interesting that EH\u2019s exercise (which produced some beautiful artifacts) attracted so much comment afterward. Write down a secret, shred the text, and collage the fragments. Some people may have written secrets that entailed no shame. Such secrets do exist. But I suspect that many of us wrote things we would be embarrassed to share, at least with a general audience. Did the meaningfulness for everyone of that exercise have anything to do with Philips\u2019 reminder\u2014so, a kind of apotropaic writing\/unwriting, or even exorcism, of secret experiences of the classroom? I want to salute the success of the occasion, and also think about how its various instances oriented us toward the past (repair, reform, forgetting) and toward the future (what new schools were implicit, what they could do for us); and the challenges of making wider communities that will find comfortable shelter in such experiments.<\/p>\n<p>-JD<\/p>\n<p style=\"text-align: center\">*\u00a0 *\u00a0 *<\/p>\n<hr \/>\n<p style=\"text-align: center\"><strong>This part of our Discussion Thread for the course is now closed!<\/strong><\/p>\n<p style=\"text-align: center\"><strong>For a continuation, as we move to the student-led &#8220;CASES&#8221; head over <span style=\"color: #ff0000\"><a style=\"color: #ff0000\" href=\"https:\/\/commons.princeton.edu\/eng574-s23\/new-schools\/\">here<\/a>.<\/span><\/strong><\/p>\n<p style=\"text-align: center\">\n","protected":false},"excerpt":{"rendered":"<p>A NOTE ON THIS PAGE The entries on this page reflect an effort to document the unfolding of the NEW SCHOOLS seminar taught at Princeton in the Spring Term of 2023 (taught by D. Graham Burnett and Jeff Dolven; launch syllabus here). Entries below follow a basic format: first, several pre-class-meeting &#8220;reflections&#8221; on the week&#8217;s &hellip; <\/p>\n<p class=\"link-more\"><a href=\"https:\/\/commons.princeton.edu\/eng574-s23\/discussion-2\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\"> &#8220;Weeks 1-8: APPROACHES &amp; PROBLEMS&#8221;<\/span><\/a><\/p>\n","protected":false},"author":379,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"template-full-width.php","meta":{"footnotes":""},"class_list":["post-48","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/pages\/48","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/users\/379"}],"replies":[{"embeddable":true,"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/comments?post=48"}],"version-history":[{"count":274,"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/pages\/48\/revisions"}],"predecessor-version":[{"id":806,"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/pages\/48\/revisions\/806"}],"wp:attachment":[{"href":"https:\/\/commons.princeton.edu\/eng574-s23\/wp-json\/wp\/v2\/media?parent=48"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}