Notes for class:
feel free to follow along!
Why has critique run out of steam? From matters of fact to matters of concern: Latour
1.The Beauty of Criticism: “You are always right! When naïve believers are clinging forcefully to their objects, claiming that they are made to do things because of their gods, their poetry, their cherished objects, you can turn all of those attachments into so many fetishes and humiliate all the believers by showing that it is all nothing but their own projection, that you, yes you alone, can see. But as soon as naïve believers are thus inflated by some belief of their own importance in their own projective capacity, you strike them by a second uppercut and humiliate them again, this time by showing that, whatever they think, their behavior is entirely determined by the action of powerful causalities coming from objective reality they don’t see, but that you, yes you, the never sleeping critic alone can see. Isn’t this fabulous? Isn’t it really worth going to graduate school to study critique?” (239)
…or—why people hate critics.
He calls the critic:
“conspiracy theorist” (228)
“mad mixtures of knee-jerk disbelief, punctilious demands for proofs and the free use of powerful explanations form the social neverland” 230.
Deconstructive
Are these things something we can avoid as critics or are they a ‘necessary evil’? All criticism isn’t this way, though right? Or is it?
2. Latour has a fairly extended metaphor of war and weapons. Considering his analysis of critics/criticism, how appropriate is this analogy? What are we fighting against/for anyway? What has criticism created in its current state?
– distrust of facts, belief in (illusive) prejudices, a fallacy of logic to reduce the power of objects and simultaneously make them control people…(227) (Except for the critic’s prized concerns/facts, then we are ‘hyper-realists’).
– distrust of the humanities, students, community?
3. How should we define this ideology? Is it in opposition to the ideologies proposed by Berlin?
It seems that Latour is lamenting the very rhetoric that Berlin champions and that Trimbur reinforces in microscopic view… Should we assign a fourth category to Berlin’s triple-threat, or should we like, Vitanza suggests, destroy these categories as they are unnecessary in themselves?
Does Latour’s discussion of objects/things, matters of facts/matters of concern risk contradicting his argument?
4. So, if Latour is proposing that the reformed critic not focus on matters of fact, which cannot exist in all of the positions we created for them, but matters of concern instead….what now?
New Critic: “not the one who debunks, but the one who assembles. The critic is not the one who lifts the rugs from under the feet of the naïve believers, but the one who offers the participants arenas in which to gather. The critic is not the one who alternates haphazardly between anti-fetishism and positivism like the drunk iconoclast drawn by Goya, but the one for whom, if something is constructed, then it means it is fragile and thus in great need and caution” 246
“not away but towards the gathering, the Thing” 246
What could this translate to on a practical level? Would one create ideas around this new philosophy, or would it need to be the underlying motivation in our work (as hopeful critics), our choice of texts and are assignments?
Archimedes example: place to start? Show how things relate together and why they must fit the way the do.
“give me one matter of concern and I will show you the whole earth and heavens that have to gathered to hold it firmly in one place” (246)
5. How do we see Latour’s position interacting with others? What do we think he would say of Trimbur? Is Trimbur a wolf or a nice guy in Latour’s reasoning…or better yet, should Trimbur care what Latour would think of him? Is Trimbur concerned with more practical issues?
Rhetoric and Ideology in the Writing Class—James Berlin
“Ideology is always pluralistic, a given historical moment displaying a variety of competing ideologies and a given individual reflecting one or another permutation of these conflicts, although the overall effects of these permutations tends to support the hegemony of the dominant class” (479)
Is this really the definition, or is it the definition of social-epistemic rhetoric?
Despite the more ‘renegade’ ideas of V., it seems that he is still interested in doing the work of the ‘critic’ and tearing things apart. Berlin of the other hand is describing and classifying what is already there.
Is this a good thing, or a limitation involved in the new kind of ‘criticism’?
What are characteristics of ideology?
-not stable, “discursive interpretations”, NOT transcriptions, false consciousness vs. objective truth, web of relationships (478)
–“ideology provides the language to define the subject (the self) other subjects, the material world, and the relation of all of these to each other. Ideology is thus inscribed in language practices, entering all features of our experience” (479)
“What exists?” Determines what is experienced or not
“What is good?” Standards for ethical/ aesthetic judgments
“What is possible?” Defines limits (478)
How could we see this manifest within differing pedagogies? Are we satisfied with this list of ideology’s functions?
How could something deny that it has ideology, then? Relationship of ideology to power?
3 Rhetorics in Classrooms: “a rhetoric can never be innocent, can never be a disinterested arbiter of the ideological claims of others because it is always already serving certain ideological claims” (477)
1. Cognitive Psychology= claims not to have ideology
Berlin states that because this rhetoric has no ideological claims, that it is vulnerable to appropriation by outside (capitalist) interests. How could ideology keep this from happening? Since this rhetoric is ‘goal-oriented’ and suitable to capitalist dynamics, there seems to be a contradiction in the fact that it could be used by the university as a scientific, manufacturing notion of education to produce the most results, but also for the student turn into a very individual-based revenue-generating machine: “the pursuit of self-evident and unquestionable goals in the composing process parallels the pursuit of self-evident and unquestioned profit making goals in the corporate market place” 483
If goal is to make individual commodity of text which belongs to a specific author, does this contradict notion of work place mentality? Is this a surprising point of departure from expected pragmatic approaches like community-service, collaborative? Did any one else expect that?
Why is problem-solving (“problem solving is finally the act of an individual performing in isolation, solitary and alone” 482) allowed to be individual if the other components are universal facts of brain function?
Berlin identifies the main flaw of cognitive-psychological rhetoric to be: “the existent, the good, and the possible are inscribed in the very nature of things as indisputable scientific fact, rather than being seen as humanly devised social constructions always remaining open to discussion” (484)
What do we think about this statement in light of Latour?
If ideology is about power, who or what has the power in this rhetoric?
2. Expressionism= claims oppositional to current-traditional/scientific
Berlin states that this pedagogy fails to take the social into account, is that true?
Assignments are: “random and irrational acts in the classroom” designed to “resist the ‘interpretations of experience embodied in the language of others” 485
Berlin states that this ideology of the individual, with a ‘don’t sell out to the man’ mentality is inherently flawed because: isolation prevents organization, necessary to fight and we can’t escape capitalism anyway.
Is this opinion fair? Is individualism futile?
He claims in this ideology that the power is personal, but the previous claims would make us understand that this power is actually ‘false consciousness’. Does this mean that Berlin’s definition is flawed/biased?
3. Social-epistemic=aware and continually questioning own ideology as focus** Berlin’s favorite
“the social, political act involving a dialectic interaction engaging the material, the social, and the individual writer with language as the agency of mediation” 488 Knowledge is a product of this dialogue.
Goal: “extraordinarily reexperience the ordinary” (Shor qtd 491)
Power is shared between the student and teacher: How is this accomplished truly? Is this the classroom of Ira Shor? Does this explanation of power distribution truncate our understanding of what specific pedagogies could be found in social-epistemic rhetoric?
“arguments based on the permanent rational structures of the universe or on the evidence of the deepest and most profound personal intuition should not be accepted without question” (489) What kind of critics does this make?
Interdisciplinary Assignments: Is Trimbur a social-epistemic? Is his definition of writing a change focus, but not a change of type from this rhetoric? If the assignments become interdisciplinary with pragmatic goals (community service?) how wide or narrow a range does that leave for us when creating courses/ assignments?
Should we see these as the only three rhetorics? If so, can we locate all of the pedagogies we have studied within them? If not, which ones do they fail to encapsulate and shall we create a fourth category for that purpose?