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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 />

heartl<strong>and</strong> is the core <strong>of</strong> academic life <strong>and</strong> constituted by those domains<br />

(frequently described as the disciplinary homes <strong>of</strong> faculty or<br />

the liberal arts tradition) <strong>of</strong> practice still controlled by faculty <strong>and</strong><br />

ordered by a lingering commitment to truth through research, increasingly<br />

refined methodologies <strong>and</strong> peer-reviewed scholarship.<br />

“We are a university!” is not an uncommon response to one more<br />

invitation to faculty, colleges, <strong>and</strong> universities to collaborate with<br />

corporate interests, or other “peripheral” institutions, to commodify<br />

academic labor or produce value-added knowledge products.<br />

Work Worth Doing: HEX as a Site <strong>for</strong> Reimagining<br />

the Work <strong>of</strong> the Mind as Public Work<br />

The contributors to HEX are drawn I think to a vision <strong>of</strong><br />

democracy that redeems labor <strong>of</strong> all sorts. It is a vision grounded<br />

in pragmatic, incremental social change within the many civic<br />

workshops <strong>of</strong> civil society. It suggests that if your paid labor is a<br />

source <strong>of</strong> angst, you can step into the public sphere or civil society,<br />

engage in public work, <strong>and</strong> feel yourself stretched to your full<br />

humanity.<br />

But having given up, or set aside, an overt use <strong>of</strong> left or macroanalysis<br />

like Noble’s, to illuminate the experiences <strong>of</strong> actual citizens<br />

working <strong>for</strong> money under conditions <strong>of</strong> neoliberalism, HEX authors<br />

have fallen back upon a pragmatic, at times anarchistic version <strong>of</strong><br />

American liberal democratic exceptionalism <strong>and</strong> avoid as does<br />

Levine, socialist analysis, or newer theoretical approaches in the<br />

humanities <strong>and</strong> social sciences. Its anarchistic affinity is revealed<br />

in a public practice that does not easily embrace state power as a<br />

way to balance the increasing power <strong>of</strong> global economic institutions<br />

(underst<strong>and</strong>able at a time when state power is ballooning in many<br />

spheres in the name <strong>of</strong> “national security”) but rather discovers in<br />

civic associations <strong>and</strong> civil society fertile ground <strong>for</strong> civic renewal<br />

<strong>and</strong> creative collaborative problem solving. Whether “fessing up” to<br />

its debt to Marxism or not, the vision behind the civic renewal movement<br />

does reintroduce the ideal <strong>of</strong> an “association <strong>of</strong> producers.”<br />

Producers who labor not in the neoliberal globalizing marketplace<br />

but work together in civil society. Work worth doing moves from<br />

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