Open Education: Condition Critical

On November 20th I’m speaking on a panel at The Centre for Disruptive Media at Coventry University. The panel is on “Open Education: Condition Critical”.

The purpose is to explore “opportunities to critically and creatively experiment with different ideas of what the university and education can be.”

Event details

Thursday November 20th 4:30-6:30pm

Coventry University, Disruptive Media Learning Lab, 3rd floor Frederick Lanchester Library

Free entrance. Please register at: http://criticalopeneducation.eventbrite.co.uk

Panellists

Sean Dockray (The Public School)

Richard Hall (De Montfort University Leicester)

Shaun Hides (Coventry University)

Sharon Irish (University of Illinois/FemTechNet)

Pauline van Mourik Broekman (Mute)

Panel scope

What for decades could only be dreamt of is now almost within reach: the widespread provision of free online education, regardless of a student’s geographic location, financial status or ability to access conventional institutions of learning. Yet for all the hype-cycle that has been entered into over MOOCs, many experiments with Open Education (OE) do not appear to be designed to challenge the becoming business of the university or alter Higher Education in any really fundamental way. If anything, they seem more likely to lead to a two-tier system, in which those who can’t afford to pay (so much) to attend a traditional university, or belong to those groups who prefer not to move away from home (e.g. lower-income families), have to make do with a poor, online, second-rate alternative education produced by a global corporation.

Open Education: Condition Critical will thus examine some of the opportunities that exist for experimenting, critically and creatively, with very different ideas of what the university and education can be in the 21st century. In doing so, rather than focusing on the 2012 batch of extremely publicity-savvy xMOOCs (Edx, Udacity, FutureLearn etc.), it will draw attention to a range of more radical developments in the Open Education arena. They include The Public School, FemTechNet’s DOCCs (Distributed Open Collaborative Courses), the self-organised ‘free universities’ associated with the Occupy, anti-austerity and student protests, and even so-called ‘pirate’ libraries such as libgen.org and aaaaarg.org.

Open Education: Condition Critical has been organised to mark the publication of Open Education: A Study in Disruption (London: Rowman and Littlefield International, 2014), co-authored by Coventry University’s Open Media Group and Mute Publishing as a critical experiment with both collaborative, processual writing and concise, medium-length forms of shared attention.


Notes from a place of resistance

These notes were written whilst listening to Rave Tapes by Mogwai and this alt-J performance on npr.

I attended a seminar in Brighton on Thursday called Resisting Neoliberal Education: Alternative Systems, Discourse and Practice. My notes and thoughts from the event follow.

ONE. In the round-table introductions I realised that of the 15 attendees, I only knew three people. That means there are 11 other stories of resistance in the room. That’s a lot of new potential energy and possibility for #solidarity and association, and also hope.

TWO. In the roundtable Stephen O’Brien from Cork spoke about how he had written a triptych on learning outcomes, and made a point about how certain language and meaning and ways of working in the world get written into culture so that resistance becomes difficult. Contesting the hegemonic power of learning outcomes in educational practice and theory situates us asymmetrically against Pearson Education and their absolute obsession with learning outcomes as an educational business model. It situates us against the idea that aligning high stakes testing and educational improvement is a form of economic patriotism. It situates us against the commodification of educational relationships through data-mining and learning analytics. It situates us with Walter Stroup and his “rebellion” against standardisation. In this I am reminded that the detail is really important, and that life histories of specific technologies (follow the technology), fiscal innovations (follow the money), and pedagogical innovations (follow the technique), enable us to see who has voice and power. Pace Marx (footnote 4, Chapter 15, Volume 1 of Capital), we might note:

[a specific innovation] reveals the active relation of man to nature, the direct process of the production of his life, and thereby it also lays bare the process of the production of the social relations of his life, and of the mental conceptions that flow from those relations.

Critical in understanding and critiquing capitalist social relations and alternatives to it, is a focus on how learning appears to us, and how it appears to those with power [or their power-over our power-to-do].

TWO. In the roundtable, someone, and it’s remiss of me to forget who, spoke of the “unattractive nature of academic life” in its current anxiety-hardened, precarious form. I think that collectively we were questioning the representation and formation of the University and the consequences for learning and teaching (as opposed to the student experience).

THREE. Several people spoke about the idea of the public good. Rarely did we mention co-operativism or the Commons. I think that in re-imagining the University inside a new form of sociability, this is a rich space of potential and possibility. Joss Winn’s blog-post on re-imagining pulls a lot of this together, including Mike Neary’s work on student-as-producer and the genesis of the Social Science Centre. There is also work to be done for us in thinking through and living the possibilities for transitional alternatives. I think that it is important to see alternative forms as transitional and pedagogic, and not to be fetishized. I reconsidered this in the face of Nadia Edmond’s (firm-but-fair) challenge to me about whether spaces like the Social Science Centre were alternatives that were sustainable or whether they are (my words) simply academic philanthropy. I also reconsidered this in light of remembering that the Really Open University had deliberately used the phrase “re-imagining the University.” The critical thing for me about the Social Science Centre is that it forms a laboratory for co-operative production, consumption and distribution that is about democratic organising principles (governance) for both the Centre and its activities, and its content (e.g. childcare arrangements, curricula, events). Whilst the current Know-How course might be represented inside some universities and through some courses, there are some “scholars” who do not wish to/cannot undertake such a course inside. Equally, the content and curriculum is co-negotiated and produced in a way that is different from the bulk of curricula inside. Finally, the production, consumption and distribution of the curriculum circulates inside-and-through the organisation of the Social Science Centre and informs its governance.

FOUR. A sense of work inside/outside the University was seen as pivotal in resisting or defining something different. This reminded me of Elise Thorburn’s brilliant article on autonomy and the Edufactory, in which she writes about the power-to-do that is situated in three strands: first, inside general assemblies as democratic governance and organisation; second, through militant research done in partnership; finally, through work done in public. I think this is the key to much of our re-imagining; that it is done in public as a democratic act of militant research. Someone at the seminar spoke of activist knowledge that “rows in behind”, as an act of solidarity and love. Through such acts, as a kind of solidarity economy, we might enable the amplification of alternatives as an asymmetrical definition of possible forms of sociability beyond the market. Here we might engage with the idea that no alternative is beyond the structural domination of capitalist social relations, but that we might take them to be transitional through a pedagogic appreciation of what it is to be in/against/beyond. But this takes courage and faith. Not to fetishise the institution, which is itself alienating, but to look for points of solidarity.

FIVE. Over lunch Steve O’Brien used the word monastic to describe much of his recent academic work. I love that term. I feel that in the aftermath of the moments of rage and impotence in the academic (staff and student) protests of 2010-11, for personal and academic reasons I became monastic, returning to theory and harvesting historical and material and global stories of resistance and alternatives and mending myself. There is something here about asking whether it is possible to rebuild oneself in the face of systemic alienation, as a brutal form of therapy, in order to embody one’s position. In order to return to a room where people can meet to listen and speak and voice effective demands.

SIX. Throughout I was reminded of fellowship and the links between fellowship, liberation and de/legitimation. This made me reconsider why I keep returning to this quote about liberation, the individual, the community and association, from Marx in The German Ideology:

The transformation, through the division of labour, of personal powers (relationships) into material powers, cannot be dispelled by dismissing the general idea of it from one’s mind, but can only be abolished by the individuals again subjecting these material powers to themselves and abolishing the division of labour. This is not possible without the community. Only in community [with others has each] individual the means of cultivating his gifts in all directions; only in the community, therefore, is personal freedom possible. In the previous substitutes for the community, in the State, etc. personal freedom has existed only for the individuals who developed within the relationships of the ruling class, and only insofar as they were individuals of this class. The illusory community, in which individuals have up till now combined, always took on an independent existence in relation to them, and was at the same time, since it was the combination of one class over against another, not only a completely illusory community, but a new fetter as well. In a real community the individuals obtain their freedom in and through their association.

This is about collective and invisible work in the name of counter-narratives and not fixed alternatives.

SEVEN. Ciaran Sugrue spoke about the defence mechanisms that individuals have as “multiple scripts” that are played out differentially depending on context. Steve O’Brien reminded me that F Scott Fitzgerald wrote that “The test of a first-rate intelligence is the ability to hold two opposed ideas in mind at the same time and still retain the ability to function.” These two interventions made me reconsider our defences against a world that is increasingly abstract and polarised around inequality and agony. This is especially so where Her Majesty’s Opposition in the UK, the Labour Party, accept an hour-glass economy and the fact that some people will be losers in a globalised economy. Here we might again ask what does it mean to be inside/outside and how are our multiple scripts or defences, acts of self-harm or self-care? The work of Frantz Fanon on cognitive dissonance is important for me here, especially in Black Skin, White Masks.

EIGHT. Throughout I had the work of Anselm Jappe on my mind, and the asymmetry between humane values and the production and accumulation of value. In spite of my knowing that sociability, solidarity, fidelity, courage, hope, whatever, are produced and reproduced inside-and-against private property and value, I am reminded that Jappe wrote:

The difficulty of living in a society dominated by value necessarily leads to the creation of all sorts of ideologies to explain the suffering caused by such a society and that enable the subjects of labour to project onto others the qualities that they are forced to expel from themselves (e.g., “laziness,” “emotions”). (p. 11)

But that in spite of this historically, material formation of values:

even value itself is not a “total” structure. It is “totalitarian” in the sense that it aspires to turn everything into a commodity. But it will never be able to because such a society would be completely unliveable (there would no longer, for example, be friendship, love, the bringing up of children, etc.). The necessity for value to expand pushes it towards destroying the entire concrete world and at every level, economic, environmental, social and cultural. The critique of value does not only foresee an economic crisis of unprecedented dimensions but also the end of an entire “civilisation” (if one can call it that). Even so, human life has not always been based on value, money and labour, even if it seems that some kind of fetishism has existed everywhere. (p. 12)

NINE. It feels important to me to have access to what someone called “resources for resistance”, to situate my work fixed in space-time, against those of others. I hope we can create such a collective thing. Someone else spoke of sharing stories and building life histories as a means of “keeping each other’s fire burning.” These are forms of Luddism. Forms of hacking. Forms of re-imagining.

TEN. I was reminded of Allyson Pollack’s work on an NHS Reinstatement Bill, as an act of courage, public justice and hope. I wondered about the possibility less for a manifesto, and more for a free, public Higher Education Re-instatement Bill.

ELEVEN. I read of Chris Hedges’ work on capitalism’s sacrifice zones, and the idea that “There are forgotten corners of this country where Americans are trapped in endless cycles of poverty, powerlessness, and despair as a direct result of capitalistic greed.” Moreover, these zones are deliberately sacrificed in the pursuit of profit: “These are areas that have been destroyed for quarterly profit. We’re talking about environmentally destroyed, communities destroyed, human beings destroyed, families destroyed”. This reminded me that as Ellen Meiksins-Wood argued:

we’re living in a moment when, for the first time, capitalism has become a truly universal system…. Capitalism is universal also in the sense that its logic – the logic of accumulation, commodification, profit-maximisation, competition – has penetrated almost every aspect of human life and nature itself.

In this she saw hope because:

the universalization of capitalism not just as a measure of success but as a source of weakness… It can only universalize its contradictions, its polarizations between rich and poor, exploiters and exploited. Its successes are also its failures… Now capitalism has no more escape routes, no more safety valves or corrective mechanisms outside its own internal logic… the more it maximizes profit and so-called growth – the more it devours its own human and natural substance.

This forced me to re-think:

  • Are there other ways of producing knowing? What authority does HE/do universities have?
  • In a knowing world, rather than a knowledge economy, what does the curriculum mean?
  • Does a pedagogy of production need to start with the principle that we need to consume less of everything? What does this mean for ownership of the institution at scale [local, regional, global]?
  • How can student voices help in the struggle to re-invent the world?
  • What is to be done?

TWELVE. I don’t think I used the word neoliberalism once. I realised that I have dropped it from my vocabulary as inappropriate. For me the issue is Capital and Labour, and neoliberalism was just a global, political economic, phase we were going through. This is about hegemony and counter-narratives. Here the work of William Robinson on global capitalism is important to me. Equally important is finding ways in which we can take the energy of the dominant discourse and (akin to a form of t’ai chi) displace it or use it against itself, by revealing stories of inhumanity and inequality and courage. Through an appeal to what it is to be a concrete human rather than an abstraction.


Resisting neoliberal education: alternative systems, discourse and practice

I’m heading down to Brighton for a seminar on “Resisting Neoliberal Education: Alternative Systems, Discourse and Practice”. The title of the event has made me consider what resistance might mean in my own set of contexts. This relates to my work inside higher education, in struggling for the idea of co-production of the university’s organising principles and curriculum, and for the idea of collective labour. It also relates to my work outside the university, in spaces like the Social Science Centre, in thinking through actually-existing, theoretically-grounded alternatives that are rooted in forms of open co-operativism.

I am also constantly reminded of the ways in which an idea of neoliberalism is being resisted, and how important it is that such resistances take place and are remembered as pedagogic acts rooted in specific places. In this, I am less interested in the academic debates around whether neoliberalism has lost its analytical and descriptive meaning. I am always interested in praxis. That said the works that I draw on most in discussing neoliberalism, emerge from the following.

Ball, S.J. 2012. Global Education Inc. New Policy Networks and the Neo-Liberal Imaginary. London: Routledge.

Davies, J. 2011. Challenging Governance Theory: From Networks to Hegemony. London: Pluto Press.

Davies, W. 2014. The Limits of Neoliberalism: Authority, Sovereignty and the Logic of Competition. London: Sage.

Deem, R., Hillyard, S., and M. Reed, eds. 2007. Knowledge, Education and New Managerialism. Oxford: Oxford University Press.

Deem, R., Ka Ho Mok, and L. Lucas. 2008. Transforming Higher Education in Whose Image? Exploring the Concept of the ‘World Class’ University in Europe and Asia. Higher Education Policy. 21: 83–97.

Jappe, A. 2014. Towards a History of the Critique of Value. Capitalism, Nature, Socialism 25 (2): 25–37.

Lipman, P. 2009. Neoliberal Education Restructuring: Dangers and Opportunities of the Present Crisis. Monthly Review. 63 (3). http://bit.ly/qDl6sV.

Manzerolle, V. 2010. The Virtual Debt Factory: Towards an Analysis of Debt and Abstraction in the American Credit Crisis. tripleC: Cognition, Communication and Co-operation. 10 (2): 221–36.

McGettigan, A. 2013. The Great University Gamble: Money, Markets and the Future of Higher Education. London: Pluto Press.

McGettigan, A. 2014. Financialising the University. Arena Magazine. http://arena.org.au/financialising-the-university/.

Roberts, M. 2014. The current long depression and its nature. Weekly Worker, 1028. http://weeklyworker.co.uk/worker/1028/the-current-long-depression-and-its-nature/

In-part I am concerned about what resistance means in terms of self-ham and self-care. I have written elsewhere about the idea of academic exodus from the determining logic of Capital and of academic co-option to the violence of abstraction. I wonder what it means to resist, and how much energy it takes to actively resist? I wonder whether it is possible, in the organisation both of the university and of the curriculum, to resist through acts of kindness and solidarity in the co-production, co-consumption and co-distribution of the university. I wonder how it is possible to join-up acts and cracks and spaces of resistance inside/outside the university, so that we can form a grand, alternative alliance that is against someone else’s power-over our lives.

I wonder what it is that we are resisting? In my mind, this is currently the power of others (notionally corporate in management style) over the fabric of our existence, and over the time of our lives. This power-over us is revealed through the growing global inequality that sees power and wealth concentrated in the hands of a minority. It is revealed in the enclosure and financialisation of our everyday existence and of our time. It is revealed through the labour theory of value that determines how we reproduce the world, not for ourselves but for others. This is their power-over the world, and our lack of power-to-do anything except work.

So I wonder if it is possible to resist, or if this really is futile? Because we have no autonomy, and their reproduction of their wealth and power demands that we are subsumed under the logic of competition and finance and the market, and if we resist we are left in penury or unemployed or disciplined by the State. And if we take to the margins, and marginalise ourselves, well what then? Is it possible to subvert the energy of neoliberalism, and to take and repurpose its energy so that it is shown up for what it is? Is it possible to act as a mirror to its global iniquities, in order to change the possible outcome?

What is it possible to do, when between rival views of the world, force and power decides? I will be thinking about this over the next day. And about the works that I currently draw on in defining and thinking about practices that might enable us to say no, or to refuse, or to push-back, or to walk away.

Bauwens, Michael and Franco Iacomella. 2012. Peer-to-Peer Economy and New Civilization Centered Around the Sustenance of the Commons. In The Wealth of the Commons: A World Beyond Market and State, edited by The Commons Strategy Group. http://wealthofthecommons.org/essay/peer-peer-economy-and-new-civilization-centered-around-sustenance-commons

Braverman, H. 1998. Labour and Monopoly Capital: The Degradation of Work in the Twentieth Century. New York: Monthly Review Press.

CASA. 2014. A home online for casual, adjunct, sessional staff and their allies in Australian higher education. http://actualcasuals.wordpress.com/.

Cleaver, H.. 1993. Theses on Secular Crisis in Capitalism. http://libcom.org/library/theses-secular-crisis-capitalism-cleaver.

Cleaver, H. 2002. Reading capital politically. Edinburgh: AK Press.

Cumbers, A. 2012. Reclaiming Public Ownership: Making Space for Economic Democracy. London: Zed Books.

FLOK Society. 2014a. Open Letter to the Commoners. http://en.wiki.floksociety.org/w/Open_Letter_to_the_Commoners.

FLOK Society. 2014b. General Framework Document. http://en.wiki.floksociety.org/w/General_Framework_Document.

Friends of the Earth. 2014. Economic justice and resisting neoliberalism. http://www.foei.org/what-we-do/economic-justice-resisting-neoliberalism/

Giangrande, N. 2014. Resisting neoliberalism: a lesson from Uruguay. http://www.equaltimes.org/resisting-neoliberalism-a-lesson

Giroux, H. 2014. Online articles. http://henryagiroux.com/online_articles.htm

Kleiner, D. 2014. The Telekommunist Manifesto. Network Notebooks 03. Accessed June 18, 2014. http://www.networkcultures.org/_uploads/%233notebook_telekommunist.pdf.

van der Linden, M., and Roth, K.H. 2014. Beyond Marx: Theorising the Global Labour Relations of the Twenty-First Century. Leiden: Brill.

Neary, M. 2012. Teaching Politically: Policy, Pedagogy and the New European University. The Journal for Critical Education Policy Studies 10 (2): 233–57. http://www.jceps.com/PDFs/10-2-08.pdf.

PG4FP. 2014. http://leedspostgrad4fairpay.wordpress.com/.

Robinson, W. I. 2004. A Theory of Global Capitalism: Production, Class, and State in a Transnational World. Baltimore, MA: John Hopkins University Press.

The Social Science Centre. 2014. http://socialsciencecentre.org.uk/.

Thorburn, E. 2012. Actually Existing Autonomy and the Brave New World of Higher Education.Occupied Studies. http://bit.ly/xzcPRO.

3 cosas campaign. 2014. http://3cosascampaign.wordpress.com/.

Maybe this boils down to Kenny Rogers. Maybe we just have to know when to hold them, know when to fold them, know when to walk away, know when to run.


#Solidarity and the fitter, happier, more productive University

On the back of my inaugural, my friend Matt emailed me saying:

I said I had a question, which essentially boils down to the phrase ‘common wealth’ that you used at one point in your talk. Universities – and particularly ‘science’ or ‘scholarship’ – are increasingly global affairs, but you didn’t have a lot to say about that in your talk. The majority of the content was focused on more locally-bound issues, democratic participation in institutional ownership, defining shared values and methods to achieve shared goals in locally-driven initiatives, and somewhat less about the role British (and other) institutions can play in global issues of science, social affairs, economics, health: many of which you mentioned as challenges (e.g. oil shortage, marginalisation, labour exploitation) but not as part of your vision for the university. How does your re-envisioning of the non-faster-higher-stronger university plug into that international network and world context?

In the autumn of 2013 I wrote a series of blog posts about the creation of a higher education market, inside which the University is being restructured globally as an association of capitals, and about the role of merchants and merchant capital inside that market in circulating and accumulating value. I then tried to make the case for the Co-operative University as a node in a counter-hegemonic network predicated on a global alliance of the Commons. Increasingly my vision for the University is framed through its abolition in the face of the domination of finance capital, and the liberation of our collective space-time beyond the market as it has subsumed the University. This is the power of Marx’s view that inside capitalist social relations:

Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind.

So how do academic labourers work with that as a form of struggle or antagonism, in order to transition away from an alienated life? It may be that the revolutionary nature of capitalism, where all that is solid is transitory and transitional in a process of expansion, signals the courage to develop something new. Nothing is sustainable inside capitalism, so why it the system itself? Especially where the secular crisis demonstrates the global iniquity and injustice of its dynamics? In my post on the role of merchants in higher education I write the following.

The question is how to reveal and critique the material conditions of the working class, including those of teachers, educators and students, as they are subordinate to autonomous commercial and/or finance capital. How is it possible to recuperate the autonomy of educational producers in a way that pushes back against the hegemony of venture capital or MOOC providers acting as commercial capitalists? Is it possible to develop forms and stories of co-operative production and consumption that are beyond the money-form or cost savings? Is it possible to critique the idea of public rather than open education, and as a result to liberate skills, knowledges and practices against their marketization, and where they do not act to drive down wages through speed-up, or labour mobility, or the creation of proprietary skills that can be commodified? Is it possible to push-back against the use of open education to create a reserve army, or surplus population, of skilled workers as a disciplinary tool on wages?

The links between commercial educational providers and universities, educators and students as producers and consumers of educational services, data and products, demonstrate power and dependency. This complex interdependency is not reducible to fetishized ideas of money via cost-savings or emancipation based on learning for a life of capitalist work. It links to ideas of the reproduction of capital within limits or barriers, and the current condition inside-and-against education demonstrates how crises re-establish the limits and conditions existing in the system as a totality and in the circuits of productive, money and commodity capital. Moreover, we are witnessing the attempt by finance and commercial capital to synchronise production with their own circuits. This is an uncomfortable symbiosis, as those of us engaged in a higher education that is being restructured by the dictates of finance capital and a new market can attest.

At issue is whether we can help students to develop the analytical tools that enable them to understand the interdependencies of this world and thereby to critique power. Can we help them to change the world in the face of capital as the automatic subject, and against the dominance of our educational lives by finance and commercial capital?

Too many of the critiques of higher education focus upon its recuperation, as if it can somehow avoid the restructuring that is taking place across the global economy as a whole. As if higher education as a sector can avoid this restructuring which is taking place across the whole of the global economy. Witness the educational implications of the idea of immaterial scarcity framed by, for example, the Trans-Pacific Partnership/the Transatlantic Trade and Investments Partnership and global intellectual property law. However, too many analyses of the crisis of higher education cannot escape the lamentation for the status of academics in the face of the rule of money. In a recent Inside HigherEd article, Altbach and Finkelstein argue for “A career structure that permits reasonable security of tenure” and “Salaries that permit a middle-class life style for academics”, “and reasonable remuneration for those who are hired”. In arguing against a defensive lamentation for what the University was, I have argued that

it is the globalisation of the struggle that matters now. Not on the canvass of a defensive, elegiac, educational lamentation for a paradise lost, but based on the historical, objective realities through which transnational finance capital is restructuring production through policy and technological practice. This means standing against the defence of the University as an organisation that is reinscribed inside those processes for accumulation, so that we can move beyond those dynamics.

In these terms, what matters is how we attempt to overcome the alienation of political economics, and its symptoms in liquid fuel availability and carbon emissions. Here the role of the academic as organic intellectual is important, in particular as s/he relates to the University as a site for the social production of ideas. However, the issue is how that then forms a moment of sociability beyond the market. Where the processes of financialisation are closing-down/fore-closing on our ability to solve global problems, by commodifying academic labour, we face the issue of whether it is possible to recuperate the University at all. In this instance the question turns to what can be liberated from higher education, in terms of governance, regulation, and academic practices/sociability, before it is enclosed. So I am thinking about the idea of the University situated in space-time, and in particular its potential relationships with other activist organisations and individuals in a range of communities. But I am also thinking about the idea of the academic as an activist situated in space-time, and in particular in relation to other community activists. My own agency is limited by space and by time, but there is a series of groups, networks and spaces with which I feel specific solidarity and wish to associate, in order to discuss a transition beyond capitalist social relations. Inside a system in which “all that is solid melts into air”, this is my starting-point for plugging myself “into that international network and world context”. There is hope that solidarity at a range of scales and with a range of organisations can amplify melting and disintegration where there is a critique of value and power, and an active, associational politics to work for something different. The power-to-do something different. My focus, as I noted in the lecture, is on my own abolition before my own space-time is enclosed through financialisation. Before capitalist social relations can foreclose on my future. Before I cede power-over my life to the violent abstraction of value. I want to push-back with others, wherever I can, as an act of solidarity. This is life as a constant act of #solidarity. The question is where and how can I do that? In a recent article on academic labour I argue for “the ideas of open co-operativism and fearless practice [which] underpin a politics of alliance against capital that seeks to abolish the present state of things”.

[I]t is the spread of ideas across transnational activist networks of co-operators that might enable a reconnection of academic labour as labour across society, in a form that enables it to support mass intellectuality rather than private accumulation.

I want to explore how we might connect the local/national/global cracks in the production, circulation and accumulation of value, as a form of power-to-do in the world. This is rooted in the battle of ideas and the potential of organic intellectuals to develop ideas from anywhere. I want us to be able to express an alternative, local/national/global power-to-do, to make the world differently, rather than in the way prescribed by those with power-over us. This might involve an exodus from the University as it is currently re-produced through the REF, satisfactions scores, indenture and so on. It might involve fighting for labour rights inside the University and beyond with the Australian CASA group or Leeds Postgrads for Fair Pay or the 3Cosas. It might involve work with autonomous groups providing alternatives in co-operative laboratories that are theoretically-grounded, like the Social Science Centre. But this work has to connect to local/national/global stories of precarity and injustice across society, and must involve our collectively pushing back against institutional strategies that reinforce inequality. It must involve work with local/national/global groups arguing for social justice. It almost certainly involves the courage and faith to work towards a grand alliance of the Commons that can join social and environmental justice groups, in order to give hope.


On my inaugural

So. Here we are.

It was my Professorial Inaugural yesterday. There is a slides/audio recording of it here (my jibber-jabber starts around 5 minutes in, but there is a rolling slideshow beforehand. If you watch this, do so whilst listening to Airbag by Radiohead). There is a recording of the audio on SoundCloud here.

Emma Dyer, Ian Pettit, Mark Hulett and David Kernohan made all this possible, and I am immensely grateful to them.

I am also immensely grateful to all those who travelled from far-and-wide to listen to me. This has been a difficult few years and to see so many people I love in the same space was wonderful, amazing, hopeful. I hope you all know how much you mean to me.

There is a collection of stuff related to the idea of 2+2=5.

ONE. I asked for people to contribute to a Spotify playlist, rooted in the words: education; faith; mass intellectuality; courage; solidarity; love; University; crisis. The final-cut playlist is at 225lols, but the collaborative Spotify playlist is still live at prof_lols.

My friend Richard Snape wrote a lovely piece about his music choices here.

TWO. My friend Andrew Clay created a teaser trailer at 225lols.

THREE. There are some tweets captured at the hashtag #225lols. I have Storified these here.

FOUR. The event was framed around the idea of collective work. I wanted to argue that we are persistently told that this abstract world, defined by capitalist social relations, is all we have. That in the face of environmental and social despoliation and degradation, all we can have is rooted in a marketised world. That all we can have or aspire to is rooted in a world of limited, value-driven commodities. That our common humanity is irrelevant in the face of the need to produce and accumulate value. This is a world that is defined through labour, but which negates the humanity of those who labour. This idea, that we have to believe that 2+2=5, irrespective of what our common sense tells us, is psychologically damaging. As we fall under the rule of money, we are told that all we can have is not a commons. I wanted to ask, in the face of this dissonance, how might we re-imagine the University? Can we reclaim our power-to-do in this world, against their power-over us?

After the fact, I was asked two key questions. The first was what can we/a lecturer do? My answer, simply, is to seek spaces for solidarity inside/outside the University. To look for cracks and spaces for solidarity and to associate around that solidarity. To push-back against the market, which is in fact about the accumulation and expansion of their power-over the world. Inside, I stated that people should join the union, because collective labour is a space of strength and safety. Inside, I asked people to work with students and colleagues as academic labourers or scholars, on producing rather than simply consuming the world. Work collectively and care about that work.

Courage in being for ourselves.

Faith in each other, and our concrete realities.

Justice in an unjust world.

This emerges from the idea of collective work. Collective work, rather than individuated, entrepreneurial, technologized work that leaves us vulnerable and at risk, is critical. If you want to read more about collective work, consider reading this on collective empowerment, or this on Hong Kong’s umbrella movement, or this on Autonomy in Brazil, or this on the Zapatista Little Schools or this on the Social Science Centre, or this on the Digilit Leicester Project, or this on DMU’s Policy Commission.

The second question was about the nature of the rupture in the fabric of space/time that I referred to as the secular crisis. I see the recalibration of capitalism after the collapse of Lehman Brothers, with the subsequent restructuring of the idea of all-meaningful-life-as-work and all-life-as-the-production-of-value, and the inevitable re-structuring of the University that followed, as a rupture. However, I see this as hopeful, because it forces us to see through the charade of there is no alternative. Because for a majority of people, it is a charade. A form of living death. At once, the rupture in the fabric of space/time enables us to see the inequities that emerge, and to question whether collectively we need to outsource our lives to the market, or whether there might be another way. A way for us to take ownership of the production of this world and our lives. A way for us to push back or refuse the dissonance of 2+2=5. A way to use the secular, systemic crisis of capitalism to look for an alternatives. To look for a transition through co-operation.

And that possibility is a truly beautiful thing.

Hope that we might make something different.

Peace.

 


on the proletarianisation of the University

The subsumption of academic life, through competition and financialisation, and driven by the disciplinary control of data and debt, enforces widening inequalities inside higher education (HE). Moreover, subsumption works to modify the processes of accumulation, which enable academic labour, in the form of student labour-power or staff teaching or shared research, to be proletarianised. The process of proletarianisation is global, and is influenced both by national educational policy like indentured study and using HE as an export strategy, and internationally through the role of trade partnerships and innovations like MOOCs. The end result is an increase in the number of academic labourers, in the form of postgraduates who teach, adjuncts, casual teachers, associate/full professors, and crucially students, who lack control over the means of production. In each of these cases individual labourers survive by selling their labour-power in the market.

This is the relationship between labour-power and subsumption/accumulation across areas of work that were previously regarded as beyond the market. What is revealed in this process is the dispossession of individual and collective autonomy and time. The autonomy that is dispossessed relates to what can be produced and the process of production. The time that is dispossessed is both the present and the future that is foreclosed as it is alienated. This alienated labour-power is scrubbed clean of its usefulness beyond that dictated in the market by metrics, impact and satisfaction. What emerges is the substitution of that alienated labour-power for that which was previously locally-bargained, with control over the means of production residing transnationally rather than at a local level.

For Marx and Engels, in the Communist Manifesto, this process of proletarianisation accompanied the globalisation of the circuits of production. This is reinforced for transnational HE through its explicit connection into the circuits of value production and accumulation, inside mechanisms like the Transatlantic Trade and Investment Partnership. Marx writes in the Communist Manifesto:

In proportion as the bourgeoisie, i.e., capital, is developed, in the same proportion is the proletariat, the modern working class, developed — a class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital. These labourers, who must sell themselves piecemeal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition, to all the fluctuations of the market.

Thus, we witness reports of adjunct professors who “don’t even earn the federal minimum wage”; and we witness postgraduate researcher-led committees that “have been pushing the[ir] University to honour the essential role that teaching assistants play in University life in the form of fair pay and treatment.”; and we witness self-imposed overwork as a form of self-harm; and we witness a documenting of the processes and pains of casualisation. As students and adjuncts are forced to sell themselves piecemeal they are forced to contend and compete globally. These proletarianised labourers are forced to compete as technological, entrepreneurial, and impactful.

For Michael Richmond, one outcome of this process is that people are forced to become self-exploiting entrepreneurs, beguiled by the promise of autonomy and ever-increasing standards of living, whilst in reality working longer and harder for lower rewards.

The point here is that you’re not just supposed to be paid nothing and get treated like garbage, you have to act like this is all part of your career plan. The demand here is a performative one. I had to “show him that I wanted it” – a demand that is largely unquantifiable but nevertheless psychically demoralising, designed perhaps to differentiate the boss from their staff affectively, even morally, in an industry of surprising equality of immiseration between the ostensible capitalist and the worker.

The reality is that, besides the social status and the myth of the autonomous entrepreneur, the role is a miserable one. They put in longer hours than anyone, often paying themselves poverty wages at first and taking no money out of the business (in fact, usually the opposite) as it often isn’t profitable anyway.

With such a configuration of production, the worker is sometimes left without a traditional boss to hate – leaving either an abstract concept of “the system” or, more likely, themselves, as the culprit. Meanwhile the entrepreneur, no less guided by the coercive laws of competition as any 19th century factory owner or Google CEO, no longer lives the capitalist’s dream of not having to work as instead they play several roles at once, often further hampered by actually “believing” or being emotionally invested in what they’re doing.

[W]orkers’ and managers’ immiseration coincide, where the exploited and the self-exploited service richer or credit-worthy consumers while the rentier class hoovers up most of the dosh through property and financial gatekeeping. The self-exploiting entrepreneur, beguiled by the promise of creative control and autonomy, more often than not ends up merely acting as a node for the flow of capitalist social relations.

Michael Roberts has argued cogently how the technologised, entrepreneurial individual is an outcome of the pressures of competition as they emerge from the market correction and deleveraging in the global economy. He has also argued that the crisis is one of profitability and investment, and is affecting both compensation for labour and hours worked. The end-product is that people are being forced into precarious, self-employment (as self-exploiting entrepreneurs) and are working longer hours for lower pay, whilst inequality widens on a global terrain. This is an echo of Marx and Engel’s argument in the Communist Manifesto that competition and the expansion of value, driven by space-time compression across an international market, would proletarianise increasing amounts of work.

Owing to the extensive use of machinery, and to the division of labour, the work of the proletarians has lost all individual character, and, consequently, all charm for the workman. He becomes an appendage of the machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him. Hence, the cost of production of a workman is restricted, almost entirely, to the means of subsistence that he requires for maintenance, and for the propagation of his race. But the price of a commodity, and therefore also of labour, is equal to its cost of production. In proportion, therefore, as the repulsiveness of the work increases, the wage decreases. Nay more, in proportion as the use of machinery and division of labour increases, in the same proportion the burden of toil also increases, whether by prolongation of the working hours, by the increase of the work exacted in a given time or by increased speed of machinery, etc.

Across globalised HE, we witness zero-hours contracts, outsourcing, the need for collective action like the 3cosas, and so on. In a competitive, transnational educational market, academic labour rights will be threatened by the equalising pressures of transnational competition and productivity, which includes new forms of competition from private providers. These might be rival organisations with degree-awarding powers, partnerships of accrediting organisations operating through MOOCs, or hedge funds providing venture capital for technologically-driven innovations. Whilst these innovations need to be analysed in terms of the tensions that emerge between the forces of technological production and individual labour time that can be exploited or alienated, they are also driven by a need to overcome the historic tendency of the rate of profit to fall.

This acceptance of immiseration is one outcome of recalibrating higher education inside a national export strategy. In his higher education position paper, Robbins Rebooted, Liam Byrne MP, argued that:

If we want a model of more inclusive growth, where more people earn more – at the top of the hourglass, then we need a higher education system that helps to build better jobs and equips people with the skills for high skilled, high value-added, non-routine jobs.

It reminded me of something blunter that Paul Hofheinz, President of the Lisbon Council said to me…: “if we want to live better than others, then we will have to be better than others.”

So our goal is bold and simple: to build a bigger knowledge economy

This is an acceptance that for vast swathes of the global population there is only immiseration and low-skilled, low value-added, routine jobs in a transnational market. This is about competition and the incorporation of HE inside that logic, so that competition is driven by precarity and casualisation and competition between entrepreneurs.

Here Will Davies’ recent work on neoliberalism is useful enables us to analyse capitalist work inside academia in light of (self-exploiting) entrepreneurial activity that is:

  • enacted through new combinations of technologies and practices to inject novelty into the circuits of capitalism;
  • operating through counter-acting norms that can never be stabilised;
  • rooted in a new productive environment that accommodates power: first in expanding the time-scale for returns; second in expanding the arena for competition; and
  • grounded in vision and desire.

The avaricious desire is therefore to recalibrate the whole of existence as an entrepreneurial life, in order to widen the orbit of productive labour. In part, this is done through the individuated, technologised Self. It is also achieved through the entrepreneurial recalibration of the collective labourer. Critically, this means that universities as businesses are restructured for the production of surplus value, through organisational development, knowledge transfer, impact, technological innovation and so on. As Marx argued in Chapter 16 of Capital:

Capitalist production is not merely the production of commodities, it is essentially the production of surplus value. The labourer produces, not for themself, but for capital. It no longer suffices, therefore, that they should simply produce. They must produce surplus-value.

That labourer alone is productive, who produces surplus-value for the capitalist, and thus works for the self-expansion of capital. If we may take an example from outside the sphere of production of material objects, a schoolteacher is a productive labourer, when, in addition to belabouring the heads of their scholars, they work like a horse to enrich the school proprietor. That the latter has laid out their capital in a teaching factory, instead of in a sausage factory, does not alter the relation. Hence the notion of a productive labourer implies not merely a relation between work and useful effect, between labourer and product of labour, but also a specific, social relation of production, a relation that has sprung up historically and stamps the labourer as the direct means of creating surplus-value. To be a productive labourer is, therefore, not a piece of luck, but a misfortune.

To re-quote Michael Richmond:

The self-exploiting entrepreneur, beguiled by the promise of creative control and autonomy, more often than not ends up merely acting as a node for the flow of capitalist social relations.

A critical issue for academics and students as labourers emerges from the process of their working lives as they are rooted in the creation of circulation of services that are compensated through “a share of the surplus product, of the capitalist’s revenue” (Marx, Grundrisse). Thus, those who labour to provide a service, alongside those who labour to produce surplus value, are faced by capital’s drive to expand and accumulate value, and to reduce costs in the face of maximising profit. For Marx, profit was key in disciplining and exploiting (productive) labour and in driving down labour costs. Thus, in speaking about the relationship between public infrastructure, [technological innovation], the role of the State and the drive for private profit, Marx argued the following.

The separation of public works from the state, and their migration into the domain of the works undertaken by capital itself, indicates the degree to which the real community has constituted itself in the form of capital. A country, e.g. the United States, may feel the need for [technological innovation] in connection with production; nevertheless the direct advantage arising from them for production may be too small for the investment to appear as anything but sunk capital. Then capital shifts the burden on to the shoulders of the state; or, where the state traditionally still takes up a position superior to capital, it still possesses the authority and the will to force the society of capitalists to put a part of their revenue, not of their capital, into such generally useful works, which appear at the same time as general conditions of production, and hence not as particular conditions for one capitalist or another – and, so long as capital does not adopt the form of the joint-stock company, it always looks out only for its particular conditions of realisation, and shifts the communal conditions off on to the whole country as national requirements. Capital undertakes only advantageous undertakings, advantageous in its sense. … Capital must be able to sell the [technological innovation] in such a way that both the necessary and the surplus labour are realised, or in such a way that it obtains out of the general fund of profits – of surplus values – a sufficiently large share to make it the same as if it had created surplus value. The highest development of capital exists when the general conditions of the process of social production are not paid out of deductions from the social revenue, the states taxes – where revenue and not capital appears as the labour fund, and where the worker, although he is a free wage worker like any other, nevertheless stands economically in a different relation – but rather out of capital as capital. This shows the degree to which capital has subjugated all conditions of social production to itself [Marx, Grundrisse)

Critically, proletarianisation is amplified not only by the privatisation of the conditions for social reproduction but also by the demand for labour to be productive (i.e. to expand capital). As soon as it becomes unproductive, then it will not be employed or it will be outsourced. Investment in new physical and virtual spaces through which surpluses can be invested and returns taken out is pivotal in the expansion of capitalism. Thus, the idea of traditional HE needs to be addressed against the production and circulation of value, and in response to potential blockages that might induce a crisis by constricting capital flows. Innovations like MOOCs might fruitfully be analysed against these potential constrictions or barriers to the social reproduction of capital, which maintain an increase in the rate of profit and leverage further investment.

Thus, Marx and Engels argue in the Communist Manifesto, emerges a:

class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital. These labourers, who must sell themselves piecemeal, are a commodity, like every other article of commerce.

The growth of technological and entrepreneurial activity inside and against the University forms a way for capital to leverage the ratio of the total surplus-value produced in society to the total capital invested. Educational innovation also enables a redistribution of surplus value from businesses that produce commodities or services like universities to those that market them or that lend money to make academic labour productive. Therefore, it becomes important to analyse the role of innovation in revolutionising the means of production and in proletarianising the University. One signal that this is occurring is Pearson’s focus on “doubling the amount of really high value learning [at no extra total cost]” through: being more global; being more mobile; thinking holistically; being absolutely obsessed with learning outcomes. Pearson argue:

building an ever-wider range of bigger and more complex standalone products and services to participating in more open, interoperable educational ‘ecosystems’, centered around learners

Responses to this entail a critique of academic labour inside the University and across the terrain of HE that also includes open environments and Commons. Such responses might usefully focus on the following.

ONE. Critiques of the value of academic labour, as it is generated both by tenured/non-tenured staff and through the labour of the student. This will enable the latter to become more than the carrier of technologised, entrepreneurial value, born out of the marriage of debt and data. Recalibrating the work of academics (and sub-strata of academics, like adjuncts, tenured/untenured and so on) and students as labourers, and therefore as the working class governed by the wage relation (even where it is debt-driven), is critical in refusing proletarianisation. This has implications for the control of time and the autonomy of capitalist work. Academics and students may feel that they have more autonomy, but the wage-relation and the real subsumption of work affects that reality. As Marx notes in Wage Labour and Capital

the putting of labor-power into action — i.e., the work — is the active expression of the laborer’s own life. And this life activity he sells to another person in order to secure the necessary means of life. His life-activity, therefore, is but a means of securing his own existence. He works that he may keep alive. He does not count the labor itself as a part of his life; it is rather a sacrifice of his life. It is a commodity that he has auctioned off to another. The product of his activity, therefore, is not the aim of his activity.

But the worker, whose only source of income is the sale of his labor-power, cannot leave the whole class of buyers, i.e., the capitalist class , unless he gives up his own existence. He does not belong to this or that capitalist, but to the capitalist class ; and it is for him to find his man — i.e., to find a buyer in this capitalist class.

Even the entrepreneur as commodity-producer is obliged to sell her products in competition. Critically, the means of production inside HE, in terms of the content, the infrastructures, the data and learning analytics, the applications and so on, are not owned by the entrepreneur unless she becomes a member of the capitalist class. Generally, the technologised, entrepreneurial labourer is forced to sell her labour-power and her products as commodities for a wage.

TWO. Critique of the mechanisms through which debt/indenture and the need to compete on a global terrain for a wage underpin proletarianisation. This means that transantional businesses governed by partnerships accords like the TTIP have power over labour and can restructure on a global basis, underpinning labour arbitrage.

THREE. The ways in which the expansion of the circuits of value-production and accumulation dominate the why of education, and underpin increasing academic alienation as autonomy over the mode and means of production are lost.

A critical issue is whether there are moments of solidarity across the academic labourer as a collective worker (student, worker, tenured/non-tenured academic and so on), in order to support collective action that looks towards the abolition of alienation through the abolition of capitalist work. Otherwise, as Marx notes in Wage Labour and Capital, academic labour will be increasingly subject to regulation through the exhausting logic of competition.

Now, the same general laws which regulate the price of commodities in general, naturally regulate wages , or the price of labor-power. Wages will now rise, now fall, according to the relation of supply and demand, according as competition shapes itself between the buyers of labor-power, the capitalists, and the sellers of labor-power, the workers. The fluctuations of wages correspond to the fluctuation in the price of commodities in general. But within the limits of these fluctuations the price of labor-power will be determined by the cost of production, by the labor-time necessary for production of this commodity: labor-power.

What, then, is the cost of production of labor-power?

It is the cost required for the maintenance of the laborer as a laborer, and for his education and training as a laborer.

The squeeze on remuneration and the potential for solidarity amongst collective labour has been argued by the IT Consultancy Gartner:

Digitization is reducing labor content of services and products in an unprecedented way, thus fundamentally changing the way remuneration is allocated across labor and capital…. Mature economies will suffer most as they don’t have the population growth to increase autonomous demand nor powerful enough labor unions or political parties to (re-)allocate gains in what continues to be a global economy.

Following on from Will Davies’ work, we might ask whether and how solidarity can be sought that refuses or pushes-back against proletarianisation in and through the University? In particular, the following questions feel important.

  • How might the notion of political decision-making or action be harnessed in ways that broaden the horizon of political possibility inside-and-beyond the University?
  • Does such deliberation lead to stagnation or reconfiguration? Do planning, debt and data subsume the future to incentivised utility-maximisation?
  • How is it possible for individual agency and collective institutions to be criticized and re-imagined simultaneously, in order to overcome neoliberal narratives?

Thus, academics might ask whether, in a globalised life that is restructured around the metrics of efficiency, value, enterprise, and where social life is restructured for-profit, are there alternative, qualitative descriptions of life that might enable alternatives to be developed? One possibility lies in the idea of the Commons and the praxis that emerges from commoning, which is a global idea of socialised solidarity. Elsewhere I have argued for a critique rooted in mass intellectuality and open co-operativism, as a mechanism for framing a useful higher education that recognises its own alienation through

  • democratic governance and regulation of transnational worker co-operatives
  • connections to the circuits of p2p production and distribution
  • pedagogic moments that reflect the open, democratic, autonomous, social focus of co-operatives
  • a framework for the common ownership of products, assets and commodities
  • a reclamation of public environments for the globalised, socialised dissemination of knowledge (e.g. copyfarleft)
  • connecting a global set of educational commons rooted in critical pedagogy
  • conversion, dissolution or creation of co-operatives that are transitional and pedagogic

Refusing the proletarianisation of the University hinges on the creation of a ‘direct form of communal manifestations of life carried out in association with others – [that] are therefore an expression and confirmation of that social life’ (Marx on Private Property and Communism). This might be realised in spaces that incorporate increasingly alienated social forces in the global North, as well as those largely ignored in the global South. This requires that we have a more mature discussion of the possibilities for pedagogic production as a social activity that are for-society rather than for-profit.

In part this recognises that HE is folded into the circuits of capitalism precisely because no space is more important for the generation and accumulation of the knowledge, practices and skills produced co-operatively at the level of society, as ‘mass intellectuality’. Is it possible that a critical political economy of higher education as it is proletarianised might offer a way of developing an emancipatory critical pedagogy on a global scale? Might such a political economy enable the knowledge, practices and skills produced socially and co-operatively inside-and-beyond HE to underpin new social relations of production as a pedagogic project beyond the market?


Technology and co-operative practice against the neoliberal university

I’m presenting at the CAPPE Neoliberalism and Everyday Life conference on Thursday in Brighton, on Technology and co-operative practice against the neoliberal university. My slides are available here. I will be arguing three points.

ONE. Technology reveals an entrepreneurial reconfiguring of the idea of the University, which is increasingly witnessed in/catalysed by the policy/practice statements of politicians like David Willetts and Liam Byrne. The roll-out of innovations like the FEER amplify this narrative. However, critiques of the pedagogic pathology of entrepreneurialism are emerging (e.g. in Will Davies’ new book on the Limits of Neoliberalism), related to the expansion of the market and the use of debt to foreclose on the future. These critiques force us to question the ways in which entrepreneurial techniques are being used to recalibrate the University and the relationships between students/staff and students/debt, as higher education is restructured for value. Moreover, they reveal a deeper relationship between transnational frameworks, technology and higher education.

TWO. Technology is a crack through which we might analyse the interests that drive value production and accumulation, and their relation to power. Technology is one mechanism for managing the structural crisis of capitalism by opening the public sector to capital accumulation on a global terrain and across time. It also enables labour arbitrage to take place on that same scale, catalysed by transnational activist networks. Technological innovations might usefully be seen as responses to: lower levels of profitability across global capitalism; increasing global, educational consumption; and making previously marginal (and public) sectors of the economy explicitly productive. Technological innovation is therefore: a way of leveraging the ratio of the total surplus-value produced in society to the total capital invested; a mechanism for the redistribution of surplus value from businesses that produce commodities or services like universities to those that market them or that lend money to make academic labour productive; a way of revolutionising the means of production.

NOTE: it is important to see technological change is the result of social forces in struggle and the need to overcome the temporal and spatial barriers to accumulation. This needs to be seen in terms of the production and accumulation of value in order to reproduce power-over the world. This is the power of transnational capitalism over the objective material reality of life, and which is reinforced technologically and pedagogically. To argue for emancipation through technological innovation is to fetishise technology and to misunderstand how technology is shaped by the clash of social forces and the desire of capital to escape the barriers imposed by labour.

THREE. What is to be done? A re-imagination based on mass intellectuality and open co-operativism. Here I ask Inside the University, can educational technology be (ref)used politically to recompose the realities of global struggles for emancipation, rather than for value? Is there a co-operative crack through which “mass intellectuality” might be liberated or emerge? I look to some of the work that Joss Winn and I have done on open co-operativism and mass intellectuality to suggest the following discussion points for the co-operative, public university as an associational network.

  • Can the co-operative, public university be configured along the lines of the democratic governance and regulation of transnational worker co-operatives?
  • Can the co-operative, public university connect to the circuits of p2p production and distribution?
  • Can the co-operative, public university reflect the open, democratic, autonomous, social focus of co-operatives?
  • Can the co-operative, public university define a framework for the common ownership of products, assets and commodities?
  • Can the co-operative, public university represent a reclamation of public environments for the globalised, socialised dissemination of knowledge (e.g. copyfarleft)?
  • Can the co-operative, public university help to connect a global set of educational commons rooted in critical pedagogy?
  • Can the co-operative, public university be based on Winn’s ideas of conversion, dissolution or creation, as a transitional and pedagogic project?

Building Sustainable Societies: sustainable education

In June I presented in Leeds at the Building Sustainable Societies, Sustainable Education conference. I spoke about Social sustainability, mass intellectuality and the idea of the University.

My slides and some resources are available on this blog-post.

However, the lovely Jack Palmer at Leeds has published notes from the day’s discussions, which are an interpretation of what I said, alongside the arguments of Adam Elliott-Cooper and Martin McQuillan.

Since then I have written about or contributed to discussions on two other areas that connect with these discussions.

The first are some more notes on the University as an anxiety machine, which connects to Kate Bowles’ writing on academic overwork, and Melonie Fullick’s work on academic productivity. I attempted to begin to theorise this in terms of circuits of productive research and the idea of the circulation of impact. In the face of the concrete anxiety of life, with cognitive dissonance reproduced instantaneously and continuously, does a University life make any sense?

The second area connects with Joss Winn’s writing on open co-operatives and the co-operative university. This led me to write about open co-operativism and mass intellectuality, perhaps as a way of pushing back, or refusing, the university as an anxiety machine.


on mutual values and open co-operativism

This is a long-read, at over 5,400 words. Why not read and listen to this lovely Frankie Knuckles’ Boiler Room set?

ONE. On open co-operatives

Joss Winn has been writing extensively about the idea of “open co-operatives” (here and here) with the argument leading towards:

the combination of  knowledge and experience from within the international P2P movement and that of the international co-operative movement, under the banner of ‘open co-operativism’ [as] a very positive move

However, Joss also makes critical points about the development of alternatives to capitalist society: first, that they emerge from inside the system of alienation based on the production, circulation and accumulation of value; second, that democratic governance in the name of post-capitalism demands that co-operatives are deeply and actively political organisations; third, that they are connected beyond value production in the abstract to concretised humane values that themselves need critique (for instance, reciprocity, honesty, solidarity); fourth, that they are potentially staging or transitional moments that point towards liberation from capitalist social relations, as post- (as opposed to anti-) capitalism. As Joss argues:

My concern with recognising the various stakeholders involved is that it reinforces the roles of capitalist society, rather than abolishing them. If there are producers and consumers, then there is a division of labour and, according to Marx and Engels at least, the result of the division of labour is private property.

Joss refers to Michael Bauwens’ statement on Why We Need a New Kind of Open Cooperatives for the P[eer]2P[eer] Age, in which he outlines four recommendations for the creation of open co-operatives, which are rooted in an emergent synthesis of the values and practices of the global P2P, FLOSS and Free Culture movement, with the values, principles and practices of the historic, global co-operative movement. The recommendations are:

  1. That coops need to be statutorily (internally) oriented towards the common good
  2. That coops need to have governance models including all stakeholders
  3. That coops need to actively co-produce the creation of immaterial and material commons
  4. That coops need to be organized socially and politically on a global basis, even as they produce locally.

For Joss, the critical issue is less the imposition of a model for circulation and distribution of co-operatively produced products, with surpluses re-invested in the co-operative or the Commons as an association of co-operatives, but more that:

What appears to be especially novel about Michel’s proposal for ‘open co-ops’ is that the principle and practice of ‘common ownership’ is extended to the product of the co-operative as well as the means of production.

This amplification of the process and circuit of production, alongside circulation, distribution and accumulation connects Joss’s focus to Marx’s work in Capital, Volume 2, on value emerging as a form of sociability (as capital) from the unity of three circuits: it is formed of moments of the circulation of money, of production, and of commodities.

If we combine all three forms, all premises of the process appear as its result, as a premise produced by it itself. Every element appears as a point of departure, of transit, and of return. The total process presents itself as the unity of the processes of production and circulation. The process of production becomes the mediator of the process of circulation and vice versa. All three circuits have the following in common: The self-expansion of value as the determining purpose, as the compelling motive. (Marx, 1885, Capital, Volume 2, Chapter 4.)

The issue here, and it is a critical issue for open co-operatives that are predicated on the circulation of immaterial labour, is that whilst money and commodities are mobile (and intellectual or cognitive services or commodities are especially so), production that is situated in concrete reality, is less mobile, and needs to be corralled or kettled or coerced. As David Harvey shows, the money form is more visible and is prioritised because it is the primary means through which surplus value is realised. Accumulated value, and the power that accompanies it, means that other forms of human or humane value in the production of commodities are marginalised. The creation of value recalibrates the world, and the duality of the means of production and the product itself needs to be addressed in terms of value, or an alternative form of sociability.

TWO. On sustaining the Commons

The earlier work of Bauwens and Iacomella on sustaining the Commons through co-operative, pedagogical projects that might reveal alternatives: first, to the idea of endless growth and material abundance linked to debt; second, to the idea of immaterial scarcity framed by, for example, the Trans-Pacific Partnership/the Transatlantic Trade and Investments Partnership and global intellectual property law; and third, to the pseudo-abundance that encloses and destroys the biosphere. Bauwens and Iacomella argue for a global alliance, between movements based on open and copyfarleft, ecology and social justice, and global emancipation, which are then rooted in an interrelationship between State, market and peer/solidarity economies. This is clearly a transitional project, aimed at developing the idea of the Commons as a counter-hegemony to market fundamentalism, and it is rooted in ideas of human sociability and humane values.

However, here we run up against Cumbers’ argument that ‘there needs to be a more nuanced appreciation of the dynamic nature of spatial organization and governance under advanced capitalism…’ (p. 156), and develop deeper critiques of the relationships between individuals, peers, co-operatives, the market, the Commons and the State. This reminds me that a long time ago I drew down five lessons that emerged from the politics of the Commons in early modern Britain as they might apply to the idea of the educational commons.

FIRST: we need to discuss property and power in the real/virtual spaces inside which we actually operate. The fundamental issue is about how one can develop an understanding of deeper, socio-political structures that inform our debates over agency, participation, association and motivation. What presuppositions about property and liberty are folded into our assumptions?

SECOND: mobility and motivation. One of the problems with analysing the structures of and relationships between Commons/enclosure and agency relates to the geography of specific spaces. Historically, in looking at the Commons there has been a tendency to introduce a bias in favour of those who were relatively immobile and whose behaviour it has therefore been easier to trace. This also creates a tendency to look at agency as emerging from a particular place or its immediate hinterland, and this ignores the possibility of a more divergent set of influences on an individual and her actions in enclosed or common spaces.

THIRD: the complexity of space and time, and the depth of social relationships. The key to our understanding of the relationships between structural forms and individuals in any context lies in reconstructing the depth/production of social ties.

FOURTH: the relationships between Common/enclosed space and time. We might wish to look at the inter-relationships between the networked Commons and enclosed or proprietary software/networks, and institutional networks, in a more nuanced way. How is social capital or power developed and applied differentially inside and across open or closed networks, and who has the power to define how open or enclosed those networks and their resources might become?

FIFTH: on power and autonomy. In making sense of the Commons/enclosure inside education, it may be that local socio-economies and local customs/social relationships need to be related to the political structures/technologies that coerce, co-opt or give consent to specific forms of action.

THREE: On governance and mutualism

At issue is the governance of open co-operatives, and whether they might form self-organising associated labour, which is able to create sustainable forms of opposition and alternative. Joss quotes Rigi’s argument that this is impossible because:

To sum up the cooperative is implicated in the capitalist mechanism of exploitation either as an exploited or exploiting party in the both processes of the formation of values and that of the production prices of the commodities they produce. A single commodity is a social interface (relation) in a double sense. On the one hand as a value bearing entity it is an interface between all labour that produces that type of commodity. And on the other, as a price bearing entity it is an interface between all constituent elements of the total social capital, i.e. the capitalist economy as a whole. No magic of cooperation can change these realities. The only way for cooperatives to break with the logic of capital is to break with the market, i.e. not to produce commodities. (Jakob Rigi 2014: 395)

Thus, we see the expansion of social enterprise and community interest companies as a favoured alternative form of local organisation in the United Kingdom, including governance structures that have asset locks, forced to exist in (a)symmetries of value. We also see the development of, for example football supporters trusts, as mutual industrial and provident societies (IPS) that are “Co-operative societies [] run for the mutual benefit of their members, with any surplus usually being ploughed back into the organisation to provide better services and facilities.” Here share capital exists, even in the notionally not-for-profit IPS sector. Whilst these are not ordinarily made up of equity shares (and might only be redeemed at face value), profits and losses are still made. Whilst these may be the a common treasury, these mutual forms are still locked into ideas of private property and finance capital/capital adequacy that emerge from inside capitalism.

However, even those football supporters’ trusts that own clubs have to engage with a competitive, transnational market for players and at times support, and have to compete inside league structures in which money is a key motive force. The value of the co-operative as a democratic, political structure always runs up against the compulsion to find an organisational and productive structure that enables the club to be competitive. Thus FC United of Manchester operates as an IPS that generates capital to function as a club through community shares and membership rooted in money/annual fees. However much is paid, the fee then entitles an individual member to one share in the club and is entitled one vote at meetings. There is also a board elected from the membership. The club’s manifesto includes the following core principles:

  • The Board will be democratically elected by its members
  • Decisions taken by the membership will be decided on a one member, one vote basis
  • The club will develop strong links with the local community and strive to be accessible to all, discriminating against none
  • The club will endeavour to make admission prices as affordable as possible, to as wide a constituency as possible
  • The club will encourage young, local participation—playing and supporting—whenever possible
  • The Board will strive wherever possible to avoid outright commercialism
  • The club will remain a non-profit organisation

However, the club has to operate inside a local governmental structure, which supported the application for a new ground in Moston with a grant, alongside operating in a competitive football league structure that itself demands and structures forms of investment, and inside the structuring realities of wage-labour for its footballing staff and two full-time employees. This has symmetries with the co-option of the idea of co-operatives in the Global North, as productive and efficient. Here as federal, political strategies or as specific worker-owned co-operatives the idea of the co-operative is a means of organisational development designed as a means to leverage productivity. As David Harvey notes: “How labor power and means of production are brought together depends upon the technological and organizational forms available to capitalists in a given time and place. The history of capitalism has been deeply affected by the ways in which productivity gains are achieved.”

The complexity of the relationships between co-operatives or mutually-structured community projects connects to the realities of co-operative governance and politics that emerge from Rigi’s analysis: “These cooperatives must be revolutionary, second, they must break with the market as much as they can.” Joss Winn uses this as a springboard for cautioning against the fetishisation of (open) co-operatives as anti/post-capitalist, through reference to Kasmir’s study of Mondragon, the world’s largest co-operative.

It’s failings as a co-operative, [Kasmir] argues, is because of its disconnect with working-class objectives, such that workers “do not consider the firms theirs in any meaningful way.” Kasmir (1996) argues that one of the lessons we can learn from Mondragon is that of the “importance of politics, the necessary role of organization, and the continuing value of syndicates and unions for transforming the workplace.” (pp. 199-200) Members of a worker co-operative must regularly question how their mutual work forms a critical, social project. “If workplace democracy is to be genuine, it seems that it must be premised on activism.” (p. 199)

FOUR: The conditions of austerity

However, this workplace democracy is rooted inside a politics of austerity, and this conditions what control of the means of production actually looks like in practice, and what can actually be produced and circulated. The global terrain on which co-operative production takes place is framed by volatility, precarity and crisis:

Just a bunch of numbers Reuters published today. Read and weep. While remembering that this spring, after that horrible winter that threw the recovery so terribly off course, would see pent-up demand go crazy. That after the Q1 GDP growth, which has by now been revised to -2% after initially having been predicted to be in the 3%+ range, Q2 would certainly, according to pundits, economists and government agencies, top 3%, if not more. We already know for a fact that’s not going to happen. Unless the US grows faster in June than China did in its heyday. The American economy is getting very seriously hammered, and nobody with access to all the right channels will ever let you know about it other than in a long range rear view mirror where things always look smaller than they appear.

once you realize that it must crash no matter what, and that you are really nothing but an animal caged by the system, what should you choose? I think perhaps it’s a choice between your weaknesses and your strengths. Though I know it’s not nearly as simple as that, because the crash will erase much of what we hold dear, for whatever reason we do that. It’s probably good to acknowledge that the choice is not between crash or no crash, but between weakness and strength, and that a crash is a system fixing itself back to health, something that has a lot of positive connotations, even if that is the only positive feature it has. Wait, there’s one other: our children will see a lot of the debts they are now being born with, disappear. But it will come at an unprecedented price. (The Automatic Earth, 17 June 2014.)

At the moment the price is being leveraged through a global asset transfer, the removal of public/citizen rights in terms of social services, casualization, precarious employment, mass youth unemployment, and so on. It is also being leveraged in terms of debt that defines the global production of value, and against which co-operative financing, regulation and governance need to be discussed.

What would you say if I told you that Americans are nearly $60 trillion in debt? When you total up all forms of debt including government debt, business debt, mortgage debt and consumer debt, we are $59.4 trillion in debt. That is an amount of money so large that it is difficult to describe it with words. And most of this debt has been accumulated in recent decades. If you go back 40 years ago, total debt in America was sitting at about $2.2 trillion. Somehow over the past four decades we have allowed the total amount of debt in the United States to get approximately 27 times larger.

Total consumer credit in the U.S. has risen by 22% over the past three years alone, 56% of all Americans have a subprime credit rating, 52% of Americans cannot even afford the house that they are living in. There is more than $1.2 trillion dollars of student loan debt, $124 billion dollars of which is more than 90 days delinquent. Only 36% of all Americans under the age of 35 own a home, a new record. US national debt is $17.5 trillion dollars. Almost all of that debt has been accumulated over the past 40 years. In fact, 40 years ago it was less than half a trillion dollars. (Michael Snyder, infowars.com, 16 June 2014)

Economists at ING found that debt in developed economies amounted to $157 trillion, or 376% of GDP. Emerging-market debt totaled $66.3 trillion at the end of last year, or 224% of GDP. The $223.3 trillion in total global debt includes public-sector debt of $55.7 trillion, financial-sector debt of $75.3 trillion and household or corporate debt of $92.3 trillion. (The figures exclude China’s shadow finance and off-balance-sheet financing.) Per-capita indebtedness is still just $11,621 in emerging economies (and rises to $12,808 if you exclude the two largest populations, China and India). For developed economies, it’s $170,401. The U.S. alone has total per-capita indebtedness of $176,833, including all public and private debt. (Sudeep Reddy, Wall Street Journal, 11 May 2013)

If people do get work, it is mostly in sectors that pay less than their previous job: like retail or the health sector. Or they are working on ‘zero-hours’ contracts i..e paid only for each our worked and on call in the style of casual labour of the 19th century.  Wage growth is rising at only 2% a year, hardly above inflation and tax. So disposable incomes are more or less stagnant for the majority. And if you do not have a college degree or professional qualification, it is increasingly hard to get a decent job. Employment for people with a bachelor’s degree or more has actually been growing since the crisis in 2008. It never stopped growing. But work for those with a high school degree or less has been shrinking and has only just begun to rebound. It has been a jobless recovery for the majority.

Still, the employment situation in the US is gradually improving as the unemployed are rehired at lower rates of pay or those new to the jobs market get ‘starter’ pay or ‘no-pay intern’ jobs. People are being ‘priced’ into jobs.

In the US, profits fell in the first quarter of this year.  If this decline becomes a trend, then history shows that investment will start to fall about one year or so later.  And once investment starts to contract, a recession will follow.  But it is too early to reach that conclusion. (Michael Roberts, The Next Recession, 8 June 2014)

Critically, any overcoming has to happen in the face of the politics of austerity and dispossession, and more long-term, in the face of the crisis of accumulation. However, overcoming also has to happen inside the structuring realities of commodity capital, through which co-operatives will have to vie for a place in the market, and this makes them vulnerable to crises related to futures-trading, or access to means of production, or to overproduction, or to market-saturation, or to an inability to access credit markets, or to more general, societal access to debt. Catalysing new systems of production or organisational development or technological innovation inside a market rooted in value production leaves co-operatives at risk. Pace Marx in Volume 2 of Capital, the commodity is critical here, and not simply ownership of the means of production, because the commodity is the social form of equivalence. The circuit of commodities is the form of motion common to all capitals, including open co-operatives that are operating fully or partially inside the market. The commodity, even when produced co-operatively (for example in a factory, workshop, sweatshop or commune) is social only in that it forms the total social capital of the capitalist class, as it is reproducing itself. Moreover, the movement of individual capitals (including co-operatives) is conditioned by its relationship to other capitals. This is a material relation underscored by the commodity, competition, surplus value, risk and the rate of profit.

FIVE: The real movement which abolishes the present state of things

Joss makes this point more fully in arguing that inside allegedly partial market conditions, a focus on democratic sharing or distribution, rather than on abolishing the production of surplus value, is likely to lead to co-option rather than transition. He quotes Meretz’s critique of copyfarleft, where he concludes:

It is simply not sufficient to achieve workers’ control over the means of production if they go on being used in the same mode of operating. Production is not a neutral issue, seemingly adaptable for different purposes at will, but the production by separate private labour is necessarily commodity production, where social mediation only occurs post facto through the comparison of values – with all the consequences of this – from the market to ecological disaster.

For Joss, a focus on humane values, namely reciprocity, is flawed because “that is the logic of (imposed) scarcity. Non-reciprocity is the logic of abundance…. The aim should be to altogether overcome the compulsion of reciprocity, which is the logic of poverty, protected by law.

In modern society, where the conditions of life are private property, needs are separated from capacities. A state of abundance would alter this. Needs and capacities would come together, and close off the space between them. In modern society, this space is filled by the dense structures of private property-political order and the law of labour: in a state of abundance they would have no place. If the productive capacities already deployed were oriented towards need, necessary labour would be reduced to a minimum, so that nothing would stand between men and what they need to live. Money and the law of labour would lose their force, and, as its foundations crumbled, the political state would wither away. The state of abundance is not a Utopian vision but the real possibility of conditions already in existence. (Kay and Mott 1982)

As I argue elsewhere:

What might be required then is an overcoming of the alienation imposed by and emerging from capitalist work in its abstract and concrete forms, and through its fetishisation of technological solutions to crises, be they political, financial, societal or environmental in appearance. The attempt to overcome crises borne of competition by renewing personal or social or transnational values that are themselves fashioned inside that competitive dynamic is impossible. A social revolution of life cannot be delivered through a revolution of social (re-)production that is rooted in value production and labour, or through the recuperation of concrete labour or use-value as an alleged antidote to the abstract capitalist world. As the natural world is subsumed and reproduced inside it, the ecology of capitalism reveals both the concrete and the abstract as alienating.

This is where Joss’s reminders of the essential work of Moishe Postone around the abolition of labour as a structuring characteristic of capitalism is important.

Traditional Marxism had already become anachronistic in a variety of ways in the 20th century. It was unable to provide a fundamental critique of the forms of state capitalism referred to as “actually existing socialism.” Moreover, its understanding of emancipation appeared increasingly anachronistic, viewed from the constituted aspirations, needs, and motivating impulses that became expressed in the last third of 20thcentury by the so-called “new social movements.” Whereas traditional Marxism tended to affirm proletarian labor and, hence, the structure of labor that developed historically, as a dimension of capital’s development, the new social movements expressed a critique of that structure of labor, if at times in an underdeveloped and inchoate form. I argue that Marx’s analysis is one that points beyond the existing structure of labor.

Moreover, this is important because as William Robinson notes, struggles against transnational capitalism are about the points of production and reproduction of our society:

All of this represents an intensified penetration of global capital around major resources. If all national economies have been reorganized and functionally integrated as component elements of a new global capitalist economy and if all peoples experience heightened dependency on the larger global system for their very social reproduction, then I do not believe that it is viable to propose individual delinking or suggest that you can simply break off from global capitalism and create a post-capitalist alternative. Global capital has local representation everywhere and it translates into local pressure within each state in favor of global capital.

[Thus,] a permanent mobilization from below that forces the state to deepen its transformative project “at home” and its counterhegemonic transnational project “abroad” is so crucial.

Increasingly, organizing the working class means organizing informal sector workers. It means shifting from an exclusive focus on the point of production to a focus on both the point of production and reproduction. That’s what the piqueteros do. They say that if you’re unemployed you can’t organize into trade unions and withhold your labour. If you’re structurally unemployed you have to disrupt the daily functioning of the system. Similarly, if you’re an informal sector worker you can’t make demands on capital in the same way as a formal sector worker. So increasingly, the type of working class organization we need must address both production and reproduction – social movement unionism, for instance, linking neighborhood struggles to formal worker centers and so forth. We have to recognise this and work to deepen the transnational character of these struggles across the world.

SIX: On values

In these struggles I wonder about the relationship between value production and the production of humane values. This is on my mind a lot, in spite of my knowing that sociability, solidarity, fidelity, courage, hope, whatever, are produced and reproduced inside-and-against private property and value. I am reminded that Anselm Jappe wrote:

The difficulty of living in a society dominated by value necessarily leads to the creation of all sorts of ideologies to explain the suffering caused by such a society and that enable the subjects of labour to project onto others the qualities that they are forced to expel from themselves (e.g., “laziness,” “emotions”). (p. 11)

But that in spite of this historically, material formation of values:

even value itself is not a “total” structure. It is “totalitarian” in the sense that it aspires to turn everything into a commodity. But it will never be able to because such a society would be completely unliveable (there would no longer, for example, be friendship, love, the bringing up of children, etc.). The necessity for value to expand pushes it towards destroying the entire concrete world and at every level, economic, environmental, social and cultural. The critique of value does not only foresee an economic crisis of unprecedented dimensions but also the end of an entire “civilisation” (if one can call it that). Even so, human life has not always been based on value, money and labour, even if it seems that some kind of fetishism has existed everywhere. (p. 12)

I wonder then if it is possible to realise forms of open co-operativism borne in an abundance of solidarity, rather than in the distribution and consumption borne in the scarcity of reciprocity? I wonder if it is possible to connect the ideas of mass intellectuality and open co-operativism to force the state to deepen its transformative project “at home” and its counterhegemonic transnational project “abroad”. Here Neary and Amsler’s focus on “radical subjectivity”, emerging from occupy as a pedagogic project feels important.

radical subjectivity as being located not in use value, but in the production of new forms of critical knowledge in everyday life, or practical reflexivity. Critical practical knowledge is formed from the same social substance as ‘anti-value in motion’: just as time inheres in space, use value inheres in exchange value, so to does theory inhere in practice as critical reflexivity or living knowledge, including life itself (p. 120)

The crisis – of higher education, and the university, as part of the general and historical crisis of capitalism – has opened up increasingly promising spaces for the radical critique of this system and of the violences of abstraction upon which it depends. Occupy revitalises hope in the power of ideas through the power of doing, and demonstrates how it looks and feels to reappropriate the times, spaces and sensibilities that are necessary for engaging in critical practical reflexivity about the conditions and future of our own existence. (p. 127)

Amsler’s (2013) call for ‘a little more of a politicised relation to truth in affairs of education, knowledge and academic practice’ is a form of bell hooks’ (1994) self-actualisation: a capacity to live more fully and deeply. This is a humane capacity that is also the capability to liberate time for solidarity actions and activities, rather than for exchange. Here, radical subjectivity is not driven by a commodity-valuation based on the domination of abstract time. Rather it is based on personal and social relations that dissolve the barriers between work and life, and which enable co-operators to form a pedagogical alliance for the collective, socially-negotiated overcoming of capital’s power-over life. This alliance, revealed inside-and-against abstract time, is the beginning and end of a pedagogical struggle for free time, and against abstract processes for value creation and accumulation.

Whether a focus on mass intellectuality and open co-operativism offers a potential transitional moment in the abolition of academic labour, is a moot point. However, the re-conceptualisation of concrete and abstract labour through mass intellectuality and open co-operativism, forces us to reflect on our relationship to the Commons, the State and its institutions, and civil society. These relationships are critical in trying to define a post-capitalism as a pedagogical, societal moment that is historically-rooted and material in nature. This process demands the negation of the reified nature of academic labour, so that social values rather than value are at the core of how society is reproduced. Here Amsler’s focus on fearlessness connects to Cleaver’s (1993) call for

[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.

A starting point is the definition of a pedagogical moment that enables the characteristics that flow into and out of co-operative labour, in terms of value, money and the commodity, to be defined in another image of society and social production. Such a pedagogical moment needs to point towards the creation of open, participatory publics, potentially inside open co-operatives, in order to underpin the real movement which abolishes the present state of things.

In-part, FC United of Manchester emerged from the refusals of some Manchester United FC supporters to countenance the domination of hedge funds and leveraged debt over their football club. Issues of finance, club culture, regulation and governance collapsed in the space/time of this pedagogic moment, and made possible a reflection and refraction of alternative, mutual material and historical practices:

The material theft of a Manchester institution, forcibly taken from the people of Manchester, was the tip of a pyramid of destruction, with changing kick off times for the benefit of television, soulless all-seater stadia full of ‘new’ supporters intent to sit back and watch rather than partake in the occasion, heavy handed stewarding and ridiculously priced tickets propping it all up.

Critics of the idea argued that if supporters were disgruntled with the Premiership then why didn’t they go and support other local cash-strapped clubs instead of setting up their own? But that wouldn’t have been theirs would it? It wouldn’t have been United and it wouldn’t have been right to takeover another club after they had just been taken over themselves. Nor could they drift off in various directions and be lost to each other and maybe football forever. They wanted to maintain the momentum of the protest, to stick together, to sing United songs, to reminisce and bring back the good bits of the good old days. They wanted Our Club, Our Rules and they got just that, a member owned democratic, not-for-profit organisation created by Manchester United fans. A club accessible to all of the Greater Manchester community, dedicated to encouraging participation of youth whether it be playing or supporting and to providing affordable football for all.

Interestingly, the then manager of Manchester United FC, Sir Alex Ferguson argued:

I’m sorry about that. It is a bit sad that part, but I wonder just how big a United supporter they are. They seem to me to be promoting or projecting themselves a wee bit rather than saying `at the end of the day the club have made a decision, we’ll stick by them.’ It’s more about them than us.

There is a lesson in there somewhere.


on the crisis of value, alienation and pedagogical moments

Our concrete/abstract alienation

In his Education After Auschwitz, Adorno wrote (p. 6) that

People who blindly slot themselves into the collective already make themselves into something like inert material, extinguish themselves as self-determined beings. With this comes the willingness to treat others as an amorphous mass. I called those who behave in this way “the manipulative character” in the Authoritarian Personality… He does not for one second think or wish that the world were any different than it is, he is obsessed by the desire of doing things, indifferent to the content of such action. He makes a cult of action, activity, of so-called efficiency as such which reappears in the advertising image of the active person… I would call it the type of reified consciousness. People of such a nature have, as it were, assimilated themselves to things. And then, when possible, they assimilate others to things.

Adorno goes on to state that in this process of reification, our humanity and our search for a dignified life are lost. This is made worse because we are unable to discuss the analytical characteristics of that life, and instead we leave ourselves with descriptions of how we might exist. So, for example, rather than discussing how we produce our society in the face of economic or environmental crises, we fetishise technology as a means of recuperating value production and overcoming the realities of climate change. Here the veil of technology determines the limits of our engagement with social reproduction as the use and exchange of immateriality, without our analysis of the ways in which that immateriality is founded inside the living death of capitalist work. For Adorno (p. 8) this means that we are unable to see:

where the threshold lies between a rational relationship to technology and the over-valuation that finally leads to the point where one who cleverly devises a train system that brings the victims to Auschwitz as quickly and smoothly as possible forgets about what happens to them there.

We are pedagogically and technologically unable to critique the societal order that produces and reproduces what Adorno calls (p. 9) “the condition for disaster”, because our roles inside capitalism are formed of mediated relationships, like teacher and student that appear to be our really existing lifeworld. The only way around this is for education to transform itself openly into sociology. “[I]t must teach about the societal play of forces that operates beneath the surface of political forms.” (Adorno, p. 10)

Postone, in his Anti-Semitism and National Socialism: Notes on the German Reaction to “Holocaust”, pushes this argument about reification by way of demonstrating the interrelationships and interplay between the concrete and the abstract, as they are formed of and reproduce capitalist society. He argues that crises or catastrophes or atrocities are internalised and normalised (p. 100):

The goal was “normalcy” at all costs – one to be achieved without dealing with the past. The strong identification with that past was not overcome, but simply buried beneath a surfeit of Volkswagens… A kind of collective somnabulism resulted, with the majority of the population sleep-walking its way through the Cold War, the “economic miracle,” the reemergence of politics with the student revolt, repressing the past.

For Postone, it is critical that in dealing with and making sense of the collapse of the past into the present the future is not foreclosed. In making sense, the qualitative specificity of the particular crisis “requires a much more concretized mediation in order to even approach its understanding.” (p. 106)

Thus, Postone argues that in understanding the Holocaust and in refusing its reproduction, the interplay between the abstract world and its concrete realisation is fundamental. Here there is a flow between the concrete and the abstract so that each emerges from the other, and the intellectual problem is to reveal this emergence because “the abstract domination of capital… caught people up in a web of dynamic forces they could not understand” (p. 106). Thus:

What is required, then, is an approach which allows for a distinction between what modern capitalism is and the way it appears, between its essence and appearance. The concept “modern” does not allow for such a distinction. These considerations lead us to Marx’s concept of the fetish, the strategic intent of which was to provide a social and historical theory of knowledge grounded in the difference between the essence of capitalist social relations and their manifest form. (p. 108)

Critical here is finding a means of decoding how relations of production and the commodities that are produced socially, are externalised and take the form of fetishes. Moreover, they are at once both abstract and concrete, with each informing the production and reproduction of the other. In Postone’s argument this appears on the surface of society to be a set of relationships that are mediated and abstracted by money (as a representation of value) and by the law. For many, this then feels less meaningful or truthful than the concrete form of labour or even of work. It thus becomes difficult to move beyond the alienation of both concrete and abstract labour because neither can be decoded, and the result is that our reality is subsumed.

One aspect of the fetish, then, is that capitalist social relations do not appear as such and, moreover, present themselves antinomically, as the opposition of the abstract and concrete. Because, additionally, both sides of the antinomy are objectified, each appears to be quasi-natural: the abstract dimension appears in the form of “objective,”” natural” laws; the concrete dimension appears as pure “thingly” nature. The structure of alienated social relations which characterize capitalism has the form of a quasi-natural antinomy in which the social and historical do not appear. (p. 109)

This is the dialectical relation between the abstract and the concrete, which is both historical and material. Without an analysis of the ways that both concrete and abstract labour are manifest in capitalist social relations and generative of value, there is no way that crises can be overcome. Thus, in the Grundrisse, Marx argues:

The concrete is concrete because it is the concentration of many determinations, hence unity of the diverse. It appears in the process of thinking, therefore, as a process of concentration, as a result, not as a point of departure, even though it is the point of departure in reality and hence also the point of departure for observation [Anschauung] and conception. … the abstract determinations lead towards a reproduction of the concrete by way of thought… even the most abstract categories, despite their validity – precisely because of their abstractness – for all epochs, are nevertheless, in the specific character of this abstraction, themselves likewise a product of historic relations, and possess their full validity only for and within these relations.

As Marx notes in Capital Volume 1 “concrete labour becomes, therefore, the medium for expressing abstract human labour.” This is critical for Postone in understanding how the production of relative surplus value, and the relationships between concrete and abstract in that capitalist production process, make environmental degradation inevitable.

Leaving aside considerations of possible limits or barriers to capital accumulation, one consequence implied by this particular dynamic — which yields increases in material wealth far greater than those in surplus value — is the accelerating destruction of the natural environment. According to Marx, as a result of the relationship among productivity, material wealth, and surplus value, the ongoing expansion of the latter increasingly has deleterious consequences for nature as well as for humans. (Postone, Time, Labour and Social Domination, p. 311)

 

The pattern I have outlined suggests that, in the society in which the commodity is totalized, there is an underlying tension between ecological considerations and the imperatives of value as the form of wealth and social mediation. It implies further that any attempt to respond fundamentally, within the framework of capitalist society, to growing environmental destruction by restraining this society’s mode of expansion would probably be ineffective on a long-term basis — not only because of the interests of the capitalists or state managers, but because failure to expand surplus value would indeed result in severe economic difficulties with great social costs. In Marx’s analysis, the necessary accumulation of capital and the creation of capitalist society’s wealth are intrinsically related. Moreover [...] because labor is determined as a necessary means of individual reproduction in capitalist society, wage laborers remain dependent on capital’s “growth,” even when the consequences of their labor, ecological and otherwise, are detrimental to themselves and to others. The tension between the exigencies of the commodity form and ecological requirements becomes more severe as productivity increases and, particularly during economic crises and periods of high unemployment, poses a severe dilemma. This dilemma and the tension in which it is rooted are immanent to capitalism: their ultimate resolution will be hindered so long as value remains the determining form of social wealth. (Postone, Time, Labour and Social Domination, p. 313)

However, the festishisation of the concrete, or of the use-value of commodities and the production process does not enable us to manage crises, either of barriers to capitalist accumulation or environmental degradation or societal/political atrocities. For Postone, “concrete labor itself incorporates and is materially formed by capitalist social relations” (p. 110, Anti-Semitism). In fact, in discussing the degradation of the natural world, the naturalisation of concrete labour underscores a kind of “biologized” fetishisation, based on the idea of artisanal or organic production that stands against “the manifest form of its abstract dimension: finance and interest capital” (p. 110, Anti-Semitism). This is in opposition to the deep interrelationships between the concrete and abstract dimensions, which are quickened though technology.

Interestingly, Postone makes a critical point about the relationship between the concrete, productive manifestation of capital, through its relationships to industry and technology, as a form of natural work or labour, and crisis. Thus, the idea

that the concrete is “natural,” and which increasingly presents the socially “natural” in such a way that it is perceived in biological terms. It is precisely the hypostatization of the concrete and the identification of capital with the manifest abstract which renders this ideology so functional for the development of industrial capitalism in crisis. National Socialist ideology was in the interests of capital not only for the very obvious reason that it was virulently anti-Marxist and that the Nazis destroyed the organizations of the German working class. It was also in the interests of capital in the transition from liberal to quasi-state capitalism. The identification of capital with the manifest abstract overlaps, in part, with its identification with the market. The attack on the liberal state, as abstract, can further the development of the interventionist state, as concrete. This form of “anti-capitalism,” then, only appears to be looking backwards with yearning. As an expression of the capital fetish its real thrust is forwards. It is an aid to capitalism in the transition to quasi-state capitalism in a situation of structural crisis (p. 111, Anti-Semitism).

This form of “anti-capitalism,” then, is based on a one-sided attack on the abstract. The abstract and concrete are not seen as constituting an antinomy where the real overcoming of the abstract – of the value dimension – involves the historical overcoming of the antinomy itself as well as each of its terms. Instead there is the one-sided attack on abstract Reason, abstract law or, on another level, money and finance capital. In this sense it is antionomically complementary to liberal thought, where the domination of the abstract remains unquestioned and the distinction between positive and critical reason is not made. The “anti-capitalist” attack, however, does not remain limited to the attack against abstraction. Even the abstract dimension also appears materially. On the level of the capital fetish, it is not only the concrete side of the antimony which is naturalized and biologized. (p. 112, Anti-Semitism)

In moments of crisis, Postone argues that not only is it a mistake to seek redress in technocratic domination or in terms of abstract reason, but it is also alienating to look for biologistic understandings of the social problem of ecology.

Any “anti-capitalism” which seeks the immediate negation of the abstract and glorifies the concrete – instead of practically and theoretically considering what the historical overcoming of both could mean – can, at best, be socially and politically impotent in the face of capital. At worst it can be dangerous, even if the needs it expresses could be interpreted as emancipatory. (p. 115, Anti-Semitism)

What might be required then is an overcoming of the alienation imposed by and emerging from capitalist work in its abstract and concrete forms, and through its fetishisation of technological solutions to crises, be they political, financial, societal or environmental in appearance. The attempt to overcome crises borne of competition by renewing personal or social or transnational values that are themselves fashioned inside that competitive dynamic is impossible. A social revolution of life cannot be delivered through a revolution of social (re-)production that is rooted in value production and labour, or through the recuperation of concrete labour or use-value as an alleged antidote to the abstract capitalist world. As the natural world is subsumed and reproduced inside it, the ecology of capitalism reveals both the concrete and the abstract as alienating.

On value: the noose tightens

The UK’s University and College Union has warned that The Transatlantic Trade and Investment Partnership “poses a profound threat to public services in general, including education, leaving them wide open not only to greater privatisation but making it harder for any future government to regulate foreign private sector companies operating in our public services.” (p. 1) In part this is because it enables the regulation of the idea of the public and the functions of the State, like education and healthcare, through Investor-State Dispute Settlement mechanisms. This is especially the case where actions that are for the public, like nationalisation, are perceived as threatening or affecting private profits.

From a reading of Jappe’s recent History of the Critique of Value, the TTIP and the Trans-Pacific Trade Treaty are symptomatic of the material (structural and systemic), historical inability of capital to overcome the limitations on stable, global forms of accumulation. He argues (p. 1):

After two centuries, the capitalist mode of production had reached its historical limits: the rationalisation of production, which involves the replacement of human labour by technology, undermines the basis of the production of value, and therefore of surplus-value, which is the sole objective of producing commodities. However, nothing but living labour, the labour required in the act of its execution, creates value and surplus-value.

In this view:

Capital is not the opposite of labour but its accumulated form. Living labour and dead labour are not two antagonistic entities but rather two different “states of aggregation” of the same substance of labour. The labourer as such is not at all outside of capitalist society but embodies one of its two poles. It is therefore possible to conclude from Marx’s analyses that a “workers’ revolution against capitalism” is a logical impossibility. There can only be a revolution against the subjection of society and individuals to the logic of valorisation and abstract labour. (p. 5)

It is not possible to abolish value without abolishing the labour that created it. This is why contesting capitalism in the name of labour makes no sense. It would make just as little sense to set good concrete labour against bad abstract labour. When all forms of labour cease to be reduced to what they have in common —the expenditure of energy—there will no longer be “concrete” labour (such a category is itself an abstraction). There will instead be a multiplicity of activities with specific goals in mind. (p. 6)

One of the critical issues is that globally “the absolute amount of value, and therefore of surplus-value, is declining precipitously” (p. 7), which places a society based on the production and accumulation of value in crisis, not least because it leads to labour-related counter-measures linked to unemployment, precarity, organisational restructuring, outsourcing and so on, alongside a series of financialised counter-measures, like quantitative easing, bank bailouts and wealth transfers from young people via debt to pay for an expected future standard of living. This decline in value is also witnessed in the growing amount of externalised national debt, which is based to a large extent on unrealisable assets like toxic mortgages and sub-prime educational loans. This also mediates the relationship between national debt and geopolitical manoeuvring, like the recent questions over whether Russia is Dumping U.S. Government Bonds, or the relationship between fossil fuel energy, geopolitics and the future of the petrodollar.

In this interplay between finance capital that is both abstracted from the circuit of production (in bond markets) and made concrete in the realities of everyday life (in student labour or fossil fuel use), and the reproduction of a society based on value production and accumulation:

A growing disparity arises between developments in the productive powers of labor (which are not necessarily bound to the direct labor of the workers), on the one hand, and the value frame within which such developments are expressed (which is bound to such labor), on the other. The disparity between the accumulation of historical time and the objectification of immediate labor time becomes more pronounced as scientific knowledge is increasingly materialized in production… a growing disparity separates the conditions for the production of material wealth from those for the generation of value. (Postone, Time, Labour and Social Domination, p. 297)

For Jappe, what this crisis of value formation means is not to reify labour in its concrete form, but to recognise that:

It is therefore not a matter of predicting some future collapse of capitalism, but to recognise that the crisis is already taking place and getting worse despite brief short-term recoveries. It is a crisis that is far from just economic. (p. 8)

On value and climate

In his Energy Speech in Cushing, Oklahoma, on March 22, 2012, President Obama argued that:

Over the last three years, I’ve directed my administration to open up millions of acres for gas and oil exploration across 23 different states. We’re opening up more than 75 percent of our potential oil resources offshore. We’ve quad­rupled the number of operating rigs to a record high. We’ve added enough new oil and gas pipeline to encircle the Earth, and then some. . . . In fact, the problem . . . is that we’re actually producing so much oil and gas . . . that we don’t have enough pipeline capacity to transport all of it where it needs to go… as long as I’m President, we’re going to keep on encouraging oil development and infrastructure and we’re going to do it in a way that protects the health and safety of the American people. We don’t have to choose between one or the other, we can do both.

Thus, in spite of the activist, academic position that states that in order to limit climate change to below two degrees we can produce and use no more than 565 Gigatonnes of fossil fuels from the 2,795 Gigatonnes that are available, the global economy’s production of value is underwritten by carbon. Quoted in the Guardian

John Fullerton, a former managing director at JP Morgan who now runs the Capital Institute, calculates that at today’s market value, those 2,795 gigatons of carbon emissions are worth about $27 trillion. Which is to say, if you paid attention to the scientists and kept 80 percent of it underground, you’d be writing off $20 trillion in assets. The numbers aren’t exact, of course, but that carbon bubble makes the housing bubble look small by comparison. It won’t necessarily burst – we might well burn all that carbon, in which case investors will do fine. But if we do, the planet will crater. You can have a healthy fossil-fuel balance sheet, or a relatively healthy planet – but now that we know the numbers, it looks like you can’t have both. Do the math: 2,795 is five times 565. That’s how the story ends.

And this highlights the inter-relationships between value, energy, (unrealisable) assets, and our climate crisis, brought vividly into relief by Carbon Tracker and Grantham Research Institute, and Kalkuhl and Edenhofer work on stocks of carbon in the ground and in the atmosphere.

So we have the US Chamber of Commerce arguing for the role of US technology in alleviating energy poverty through access to energy, and the Center for Global Development pointing out that the World Bank is arguing for coal in order to support development agendas with the implication that:

While it can be politically attractive to argue that both energy access and climate goals can be met without any trade-offs, tensions between the two goals are becoming increasingly apparent and future disputes seem likely to emerge. (p. 3)

These disputes are then made visible in the US Department of Defense’s Quadrennial Defense Review 2014, which states:

Climate change poses another significant challenge for the United States and the world at large. As greenhouse gas emissions increase, sea levels are rising, average global temperatures are increasing, and severe weather patterns are accelerating. These changes, coupled with other global dynamics, including growing, urbanizing, more affluent populations, and substantial economic growth in India, China, Brazil, and other nations, will devastate homes, land, and infrastructure. Climate change may exacerbate water scarcity and lead to sharp increases in food costs. The pressures caused by climate change will influence resource competition while placing additional burdens on economies, societies, and governance institutions around the world. These effects are threat multipliers that will aggravate stressors abroad such as poverty, environmental degradation, political instability, and social tensions – conditions that can enable terrorist activity and other forms of violence. (p. 8)

Furthermore, as President Obama noted at the recent United States Military Academy Commencement Ceremony:

That spirit of cooperation needs to energize the global effort to combat climate change — a creeping national security crisis that will help shape your time in uniform, as we are called on to respond to refugee flows and natural disasters and conflicts over water and food, which is why next year I intend to make sure America is out front in putting together a global framework to preserve our planet… America’s support for democracy and human rights goes beyond idealism — it is a matter of national security. Democracies are our closest friends and are far less likely to go to war. Economies based on free and open markets perform better and become markets for our goods.

This is the law of value, reinforced democratically and militarily as a disciplinary force, which is both concrete and abstract, and leads us towards the surface acceptance that our adaptive abilities will enable us to continue to grow everything and everywhere, except in our output of carbon. Yet the Intergovernmental Panel on Climate Change’s summary for policymakers on Impacts, Adaptation, and Vulnerability demonstrates that we are in the midst of a global pedagogical moment that furthers the crisis of accumulation.

Uncertainties about future vulnerability, exposure, and responses of interlinked human and natural systems are large (high confidence). This motivates exploration of a wide range of socioeconomic futures in assessments of risks. Understanding future vulnerability, exposure, and response capacity of interlinked human and natural systems is challenging due to the number of interacting social, economic, and cultural factors, which have been incompletely considered to date. These factors include wealth and its distribution across society, demographics, migration, access to technology and information, employment patterns, the quality of adaptive responses, societal values, governance structures, and institutions to resolve conflicts. International dimensions such as trade and relations among states are also important for understanding the risks of climate change at regional scales. (p. 10)

However, the IPCC is unable to imagine adaptation beyond capitalist counter-measures. It is unable to move beyond the abstraction of the law of value as it mediates our everyday reality, in order to describe or call for a different way of doing things.

Existing and emerging economic instruments can foster adaptation by providing incentives for anticipating and reducing impacts (medium confidence). Instruments include public-private finance partnerships, loans, payments for environmental services, improved resource pricing, charges and subsidies, norms and regulations, and risk sharing and transfer mechanisms. Risk financing mechanisms in the public and private sector, such as insurance and risk pools, can contribute to increasing resilience, but without attention to major design challenges, they can also provide disincentives, cause market failure, and decrease equity. Governments often play key roles as regulators, providers, or insurers of last resort. (p. 26)

On pedagogic moments

In the Communist Manifesto, Marx and Engels argue that the need to create and enable capital flows, accumulation and spaces for further valorisation, results in “The need of a constantly expanding market for its products [which in turn] chases the bourgeoisie over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere.” One result is that bourgeois, transnational and cosmopolitan consumption triumphs over local, national cultures, and industries that are defined by productivity and intensity dislodge indigenous cultures.

Thus, it is argued that the Bourgeoisie, though its new powers of production and its commodities and its restructuring of laws, inscribes new, global markets into the circuits of production, and creates a world in its own image. This echoes Marx’s argument in the Grundrisse that the hegemony of the bourgeois mode of production rests on the expansion of a global system of valorisation, which in turn demands that commodities are not simply used but exchanged. This process of exchange demands the spatial transformation of productive forces, including transport and modes of communication. Thus, Capital drives beyond its spatial barriers and we see the “annihilation of space by time”, as circulation time and labour time are revolutionised to give quicker access to new markets.

How do we transform our thinking around a society based on value, in the face of climate change and potentially unrealisable carbon-based assets? How do we mediate and understand the concrete/abstract realities of climate change as they affect everyday life, in order to reimagine that everyday life? For Jappe this is centred in the reality of everyday life, and in reclaiming critique of the very abstract and concrete categories that produce and reproduce it.

In general, all recourse to “politics” (especially the state) is impossible because the end of accumulation and therefore of “real” money deprives public authorities of any means of intervention. In order to find an alternative to capitalism, it is first necessary to question the nature of the commodity and money, of labour and value, categories that seem “theoretical” but whose consequences ultimately determine what we do everyday. (p. 13)

This has echoes of Marx’s idea of communism in The German Ideology, not as “a state of affairs which is to be established, an ideal to which reality [will] have to adjust itself [but] the real movement which abolishes the present state of things.” Moreover, it also refocuses us on an idea of the public, in line with Cumbers’ focus on

those attempts, both outside and through the state, to create forms of collective ownership in opposition to, or perhaps more accurately to reclaim economic space from, capitalist social relations. If we understand capitalism as built upon the three pillars of the wage relationship, private property relations and the market, all forms of collective ownership that seek to disturb and intervene in these spheres should come into our analysis. (p. 7)

This is not simply a call to secure and re-form the Commons, which for Cumbers is

frequently evoked as a more democratic, participatory and horizontal model of ownership…which at the same time respects local difference and diversity of ownership forms against the prescriptive one-size-fits-all models of market-driven capitalism or statist socialism/social democracy. Following on from this, a further critical aspect of the contemporary commons literature is the rejection of the classical Marxist revolutionary call for a vanguard to smash capitalism. Instead the radical project today is to construct autonomous spaces outside capitalism in the here and now – i.e. prefigurative – rather than a once-and-for-all future revolutionary uprising to overthrow capitalism through an assault on the state (p.128).

Here the interrelationship between the Commons, the State and its institutions, and civil society is critical in trying to define a post-capitalism as a pedagogical, societal moment that is historically-rooted and material in nature. Here Cumbers’ argument that “there needs to be a more nuanced appreciation of the dynamic nature of spatial organization and governance under advanced capitalism…” (p. 156), aligns with the work of the FLOK Society in its Open Letter to the Commoners:

Imagine a society that is connected to open knowledge commons in every domain of human activity, based on free and open knowledge, code, and design that can be used by all citizens along with government and market players without the discrimination and disempowerment that follows from privatized knowledge.

It also aligns with the FLOK Society’s General Framework Document, which aims

to trigger and coordinate a global participatory process and immediate national application for the change of productive matrix towards a society of open and common knowledge in Ecuador, resulting in 10 base documents for legislation and state policies (synchronized with the organic social code for the knowledge economy) as well as useful for the production networks of knowledge that already exist in Ecuador. The conceptual, philosophical and economic process and the historical and socio-cognitive context framework, the organizational principles governing the process, collaborative and communicative digital tools and advance planning of the whole process.

The issue is whether it is possible to reclaim the public space, in the face of the crisis of value and the concomitant crisis of the climate. Is it possible to reconsider pedagogically the relation between the concrete and the abstract as they are reproduced inside capitalism? Is it possible to liberate democratic capability and to reorient social production away from value and towards the very possibility of governing and managing the production of everyday life in a participatory manner?

For the FLOK Society in researching the Ecuadorian National Plan for Good Living, this entails:

a new convergence or synthesis, a ‘open cooperativism’, that combines both commons-oriented open peer production models, with common ownership and governance models such as those of the cooperatives and the solidarity economic models.

It means a re-envisioning of Near Future Education and of Education as a Commons. It also means the negation of the reified nature of academic labour. So that values rather than value are at the core of how society is reproduced. So that the abstracted and festishised nature of academic practice and knowledge might be overcome. A pedagogical moment that enables the characteristics that flow into and out of academic labour, in terms of value, money and the commodity, to be defined in another image of society and social production. This is a pedagogical moment that recovers the ideas of open, participatory publics, from the ravages of private value accumulation. This is a pedagogical moment that forms part of the real movement which abolishes the present state of things.