My inaugural professorial lecture is scheduled for Wednesday 8 October 2014, at 6pm at DMU. I will try to stream it. I will post details of how to book to attend closer to the time.
A working abstract is given below.
NOTE TWO: this short needs a digestif. Try this.
NOTE THREE: a playlist will follow.
What does it mean to teach and to study in the Twenty-First Century University? Is it possible to critique our academic labour as teachers and students, in order to overcome the alienation of our Twenty-First Century lives?
In Volume 1 of Capital, Marx (p. 617) wrote that:
Modern industry never treats views or treats the existing form of a production process as the definitive one. Its technical basis is therefore revolutionary, whereas all earlier modes of production were essentially conservative… it is continually transforming not only the technical basis of production but also the functions of the worker and the social combinations of the labour process. At the same time, it thereby also revolutionizes the division of labour within society, and incessantly throws masses of capital and of workers from one branch of production to another. Thus large-scale industry, by its very nature, necessitates variation of labour, fluidity of functions, and mobility of the worker in all directions.
In the global North, the material consequences of this secular crisis of capitalism affect the University and higher education as one branch of production. As productivity across the economy stagnates and investment collapses, capital is being accumulated as money or as securitised assets, including student debts and institutional bond issues. Moreover, Capital, operating through transnational activist networks, is looking for ways to crack open and extracting the historic, socialised value contained in public education through labour arbitrage, outsourcing, philanthrocapitalism and privatisation.
This lecture will argue that the neoliberal assault on the idea of public higher education in the United Kingdom can only be understood against the idea of the secular crisis. It argues that the University is being redefined inside the systemic realities of capitalism’s drive to re-establish profitability and accumulation, which restructures universities as associations of competing capitals. A critical strand of this argument is the role of technology, in driving discourses of efficiency, marketization and entrepreneurial activity. Technology ties the University to the realities of capitalist work and reinscribes the capital-labour relationship immaterially. The illusion of technological innovation disables us from solving issues of social production, environmental degradation or global leadership.
In describing and analyzing this restructuring of the University, the lecture will engage with the idea of systemic domination in the name of value, and the activist focus on engaging with power constructed qualitatively rather than quantitatively. Thus, the lecture considers how a critique of the University inside-and-against the secular crisis might enable academics and students to develop educational spaces where knowing and subjectivity might be developed, based in-part on co-operative knowledge that is liberated from formal educational spaces. As Cleaver notes in his final two theses on the Secular Crisis, ‘the liberation of alternative, self-determined social “logics” outside and beyond that of capital’ is central to the development of a revolutionary subjectivity. Moreover, this subjectivity is entwined with the need to develop
[a] politics of alliance against capital… not only to accelerate the circulation of struggle from sector to sector of the class, but to do so in such a manner as to build a post-capitalist politics of difference without antagonism.
At issue is how educational narratives that emerge inside-and-against the market and the State, and which are social and co-operative, might be described and nurtured. One outcome might be the ability of academics and students to produce an alternative, qualitatively different idea of the University that is against-and-beyond the secular crisis.