I had to think of that while reading Vivek Chibber’s (2022) Confronting Capitalism: How the World Works and How to Change it (Verso). I am not the implied audience for it. The book intends to “contribute to the development of the incipient Left.” (p. 2) It understands itself as advancing a “project of renewal” for the “Socialist Left.” (p.4) It does so by using fairly simple language, by being admirably free from jargon, and by keeping scholarly trappings to the bare minimum. There are airport bestsellers aiming to improve leadership that have more endnotes. Chibber is a professor of sociology at NYU, but I bet that the vocabulary of Confronting Capitalism is pitched at high school level. (I mean that as a compliment.)
From the category archives:
Academia
Except it’s not happy, of course. The ocean’s ecosystems are going to hell in a hand-cart, while our politicians congratulate themselves for signing up to pledges (like protecting 30% of the ocean by 2030) that they have no realistic plan for achieving. The conclusion that they are simply kicking the can down the road, while basking in a bit of short-term glory, is hard to shake. Meanwhile Trump is trying to jump-start deep sea mining, an industry which companies like BMW and Google have already repudiated, which is wholly unnecessary, and is likely to be immensely destructive to the climate and to marine biodiversity. Meanwhile, in spite of the glaring video evidence provided by Attenborough’s film Ocean, the trawling lobby is still claiming that its activities are not environmentally destructive. So, what should we expect from the UN Ocean conference in Nice this coming week? Anything much, or more hot air?
But perhaps there was no event, which tended farther to the improvement of the age, than one, which has not been much remarked, the accidental finding of a copy of Justinian’s Pandects, about the year 1130, in the town of Amalfi in Italy.—David Hume History of England, 23.34
The modern university is in a grave crisis in today’s imperial core. During a crisis it is instructive to return to one’s foundation and, thereby, reorient oneself. That foundation is Authentica habita, dating from 1155.[1] It was promulgated by Emperor Frederick Barbarossa (1122 – 1190), also known as Frederick I. This document had legal status throughout the Holy Roman Empire (it is known to us because it was included in new editions of the Justinian Code then recently rediscovered in the West.)
Authentica habita document was elicited by learned lawyers at Bologna. When they did so there was as-of-yet no corporate body organized as a university in Bologna, although we have good reason to believe that the town was already known for “the doctors of law and other masters staying there.” (Koeppler 1939: 593) Universities as corporate bodies with guild-like characteristics developed over a century later from them.[2]
Crucially, the practices made possible by Authentica habita shaped the articles of incorporation of these subsequent institutions. I will, thus, use it anachronistically to help conceptualize the framework for the privileges associated with the university ab initio.
Authentica habita is, in fact, a privilege granted not to a particular institution or even particular individuals, but to scholars as such. In particular, to scholars who have to travel from their homeland to a place of study: “we grant this favor of our piety to all scholars who travel for the sake of their studies, and especially to professors of divine and sacred laws, that both they and their messengers may come to the places where the studies of letters are pursued and dwell there in safety.” [“Omnibus qui causa studiorum peregrinantur scolaribus, et maxime divinarum atque sacrarum legum professoribus hoc nostre pietatis beneficium indulgemus, ut ad loca, in quibus literarum exercentur studia, tam ipsi quam eorum nuntii veniant et habitent in eis securi.”]
Anyone familiar with the contemporary practice of granting and revoking visas for students will immediately recognize the significance of Authentica habita. Not to put too fine a point on it: academic freedom is originally founded on this right for scholars to travel to and from their place of study. While legal scholars are singled out in the document, it secured a kind of cosmopolitan right of hospitality to all would-be-academics (including students).
Donald Trump has signed an Executive Order nominally aimed at “Restoring Gold Standard Science”. Setting aside the absurdity of “restoring” something that never existed, what does that purport to mean?
Gold Standard Science means science conducted in a manner that is:
(i) reproducible;
(ii) transparent;
(iii) communicative of error and uncertainty;
(iv) collaborative and interdisciplinary;
(v) skeptical of its findings and assumptions;
(vi) structured for falsifiability of hypotheses;
(vii) subject to unbiased peer review;
(viii) accepting of negative results as positive outcomes; and
(ix) without conflicts of interest.
It seems like someone in the Trump administration has been following the debate about how the “replication crisis” and reading op-eds in Nature about institutionally mandating the rules of sceince.
Somewhat counterintuitively, however, the “Open Science” reform community that had been publically excoriating science for not doing the things now (provisionally) mandated by the government things is outraged.
How far can a government go in harming its own people before it loses support? And what does it mean if this form of harm happens via an attack on public knowledge institutions, from universities to meteorological services, in which expert knowledge is hosted? Even if you are not a friend of such institutions (and one could write many blogposts about what they could do better), isn’t there a basic sense in which they fulfill public functions in modern societies that should receive cross-partisan support? And shouldn’t there be some kind of recognition, on the part of lay people – which we all are, in the overwhelming majority of areas – that we need to trust the expertise of others for many public and private decisions?
More than a month ago, I agreed to an offer to be a visiting scholar at a private US university next year. This was no simple matter because of obligations to my own family and (somewhat more unexpectedly) my department. I have made no public announcement on it yet not because I am especially personally worried by the Trump administration’s policies toward higher education, but rather because I am still completing (electronic) paperwork and background-checks from the host institution. (It would be bad luck to announce before the process is fully completed.)
Now, by academic standards, I have moved jobs (not always willingly) quite frequently and I have also accumulated quite a bit of visiting positions. I have worked in three different countries and have held all kinds of academic jobs during the last quarter century. So, I am familiar with the great variability in the process by which the (electronic) paperwork for an appointment can be completed. When it comes to paperwork before the appointment-process is completed nothing will ever beat my experience moving to Flanders back in 2009. But Stateside, I had a rule of thumb that wealthy private institutions are relatively unencumbered by paperwork relative to the state institutions in order to ‘enter’ the system. I have to abandon this maxim.
I have no prior experience with this particular private university and N=1, I shouldn’t make any claims on the basis of it. But since university administrators in the same ecology tend to mimic each other, I would not be surprised if what I am experiencing is part of a wider trend of bureaucratic enshittification [a phrase I am stealing from my friend Tom Stoneham] at US private universities. (I won’t bore you with a graph of the rise of the number of administrators in US universities, but I am not the first to remark on the phenomenon.)
Over the last years, I have edited a volume of papers on the question how to make analytical political philosophy more inclusive, with a particular focus on the debates on economic and ecological inequalities. The starting point was the observation that analytical political philosophy has for a long time been criticised for marginalizing (to a greater or lesser extent) certain voices and perspectives. Some of these voices and perspectives are internal critics of the liberal tradition – think of the feminist critiques or the critiques by care ethicists. But there have also been external perspectives that have been largely ignored, in particular perspectives from outside the western traditions. While there are well-developed specialist literatures on all of these traditions, they tend to be studied mainly by specialists. Non-western political philosophy and the internal critiques of liberal political philosophy are still too often overlooked in the field. My own estimation is that things are getting better – but very slowly, and hence I wanted to edit a book to make another small contribution to these collective effects to make political philosophy more pluralistic. [click to continue…]
I watched Attenborough’s latest blockbuster at the cinema last night with my family, and thought I’d collect some thoughts here. First off, it’s wonderfully put together. That’s hardly news with Attenborough. Of course, it’s beautifully shot, and captures marine animals doing things we haven’t seen them do before. Much of it is really entrancing.
It’s also quite a hard-hitting film. It focuses, laser-eyed, on the carnage industrial fishing is wreaking in the ocean. The middle section of the film, which follows the beam of a bottom trawler as it trashes – just demolishes! – everything on the seabed is genuinely traumatic to watch. There was an eerie silence in our cinema, which contained quite a few kids. Even though I knew intellectually what bottom trawling looked like, and the damage it does, I honestly don’t think I will ever forget those images. It is hard to imagine a more compelling visual demonstration of the harm we are doing to the planet.
I wouldn’t say I learned much from the film, but then I am a bit of an ocean conservation geek. I sincerely hope that as many people see the film as possible. I would love it to spark a kind of Rainbow Warrior moment, perhaps with regards to bottom trawling (scallop dredging, which the film also shows, is smaller in scale but hardly less destructive).
I was pleased to see explicit discussion of the colonial (fishing) practices that are still maiming the ocean, and impoverishing many coastal communities. There was also a genuine effort to learn from indigenous and non-Western perspectives, in addition to the usual North Atlantic voices.
My only reservations circle around the stories that the film does not tell.
Back in 2022, after my first encounter with ChatGPT, I suggested that it was likely to wipe out large categories of “bullshit jobs”, but unlikely to create mass unemployment. In retrospect, that was probably an overestimate of the likely impact. But three years later, it seems as if an update might be appropriate.
In the last three years, I have found a few uses for LLM technology. First, I use a product called Rewind, which transcribes the content of Zoom meetings and produces a summary (you may want to check local law on this). Also, I have replaced Google with Kagi, a search engine which will, if presented with a question, produced a detailed answer with links to references, most of which are similar to those I would have found on an extensive Google search, avoiding ads and promotions. Except in the sense that anything on the Internet may be wrong, the results aren’t subject to the hallucinations for which ChatGPT is infamous.
Put high-quality search and accurate summarization together and you have the technology for a literature survey. And that’s what OpenAI now offers as DeepResearch I’ve tried it a few times, and it’s as good as I would expect from a competent research assistant or a standard consultant’s report. If I were asked to do a report on a topic with which I had limited familiarity, I would certainly check out what DeepResearch had to say.
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