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Agent of Democracy - Society for College and University Planning

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<strong>Agent</strong> <strong>of</strong> <strong>Democracy</strong><br />

Second, I have a different take on the nature <strong>and</strong> meaning <strong>of</strong><br />

the relationship <strong>of</strong> public work <strong>and</strong> paid commodified knowledge<br />

work. Levine describes HEX scholars as engaged in “civic work.”<br />

His analysis <strong>of</strong> two generations <strong>of</strong> such inclined academics focuses<br />

primarily on the “civic” dimension <strong>of</strong> civic work with a nod to the<br />

trans<strong>for</strong>mations in paid academic labor over the same period. Those<br />

trans<strong>for</strong>mations appear as backdrop to his story. I argue that they<br />

should be center stage. I will argue that civic work, (aka “public<br />

work”) is the default <strong>for</strong>m <strong>of</strong> dignified human work inside <strong>and</strong> outside<br />

the academy, as paid labor loses its remaining generative capacity<br />

under conditions <strong>of</strong> neoliberal globalization. Here is where<br />

abstract theory <strong>of</strong> a certain un-American sort is essential.<br />

As presented by Levine, HEX authors <strong>and</strong> civically engaged<br />

faculty are rooted in a bedrock commitment to democratic pluralism<br />

<strong>and</strong> deliberative democracy <strong>and</strong> there<strong>for</strong>e critical <strong>of</strong> <strong>for</strong>ms <strong>of</strong><br />

intellectual analysis that are too totalizing <strong>and</strong> hence violative <strong>of</strong><br />

openness. Or, it may seem too abstract <strong>and</strong> remote from the concrete<br />

lives <strong>of</strong> American citizens.<br />

I argue the contrary. HEX authors like all intellectuals, like all<br />

people, use implied theories, bits <strong>of</strong> frameworks, heady ideas, thick<br />

concepts as “objects to think with.” And, given the changes in theory<br />

<strong>and</strong> practice brought to the table by scholars critical <strong>of</strong> the liberal<br />

tradition (e.g., postcolonial theorists, radical feminists, queer theorists,<br />

advocates <strong>of</strong> poststructuralism <strong>and</strong> postmodernism), there are a<br />

lot more concepts out there. Why bolt from those scholars who frankly<br />

<strong>of</strong>fer to work with the public to put the theoretical pieces together in<br />

public spaces in public? Not as part <strong>of</strong> an insider agenda to trans<strong>for</strong>m<br />

the world but rather as in, “Wow! If you look at things from outside<br />

the liberal frame, you might make slightly better sense <strong>of</strong> your experience<br />

<strong>and</strong> underst<strong>and</strong> what all that lefty stuff going on in Latin America<br />

is all about. And maybe why so many throughout the world reflecting<br />

on their experience, decide the United States is an imperialist nation.”<br />

Given the historical moment we are in <strong>and</strong> the scale <strong>of</strong> American<br />

action in the world, such fresh perspectives can certainly be useful.<br />

The civic renewal movement is exactly such an ef<strong>for</strong>t to help<br />

citizens theorize from their experience. But it refuses to take on<br />

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