Agent of Democracy - Society for College and University Planning
Agent of Democracy - Society for College and University Planning
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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