The ethical position taken by academics and intellectuals with respect to the objects of their attention – research, theory, intervention – arises from a combination of environmental, institutional, and personal (i.e. political) commitments. When those commitments come into conflict, the ethical positions taken or implied by knowledge producers face the possibility of transformation. And, where globally interconnected lives at both macro- and micro-scopic levels are concerned, the conditions of possibility of change are omnipresent and intense. Arjun Appadurai (2000) summarizes the root of these conditions as a “growing disjuncture between the knowledge of globalization and the globalization of knowledge.”
Beyond the Miracle of the Market addresses broad questions, among which perhaps the broadest, most enduring has occupied theorists for centuries: Why do some countries succeed where others fail? To answer this in the context of late-twentieth century developing nations, Robert Bates constructs a detailed way of thinking about this central issue in economics, which troubles the very position of the State in its course. Markets, and the institutions that dominate their constituencies, take center stage here, while political and social interests form the supporting apparatus and the lenses through which to examine change in those institutions over time. In this way, Bates approaches the questions of growth, stability, and crisis in developing-nation economies without striking either condescending or dismissive tones, and without mistaking patterns for general truths. Continue reading
The essays that comprise this reader forage far and wide for fodder. This review cannot encompass the entire scope of their contributions, but in the same way that the collection provides an introductory overview of many crucial topics in internet (and related media/technology) studies, we can begin with a look at some highlights from the text, and then return later for more in-depth analysis and critique of other selections. Wendy Chun’s introduction to the volume does a more complete and thorough job of this than can a blog post. If we begin with a review of her piece, then, we get a good sense of the state of internet research as far as media studies are concerned. What emerges at the limits of this research, made clear by her analysis of the variations on political-economic, visual-cultural, archaeological, systemic, and aesthetic themes taken up by the contributors, is the mobilization of an opposition between continuity and rupture, in both historical and theoretical terms. In other words, media studies – especially new media studies – is founded on the claim that it can mediate between change and continuity.
While composing the preliminary reviews of literature that surround this post (it being posted retrospectively – something pops up here about the instability of blog-time, no doubt) certain tendencies and distinctions among the many approaches to internet studies have cemented. As the time comes to distinguish my own approach and its component pieces from the existing ones, both those which contribute to it and those from which it makes more sense to distance ourselves, a synthesis of those reviews comes into form. Tracing those groups in the literature that hang together, marking the details and purposes and focus of the ongoing project, and then arguing for the validity of a fresh approach and method, this post will form a temporary holding point en route to the field statement’s proposal and procedure. But we begin just by restating the themes of the semester so far.
Whether coursing through archival data or meditating on turns of language, Foucault’s early works — the History of Madness, the Birth of the Clinic, the Order of Things, and the Archaeology of Knowledge — each address ways of knowing how and what we think. Based on the approach in those works, we can refocus their efforts onto a tertiary question. While lacking the familiar modulus of power, this approach can still maintain a close attention to the thought of thought as such. It helps elucidate how we conceive of the conditions to this reflexive thought, and thereby to sketch contemporary epistemic limitations. The motivating impulse here, then, is: What exists outside our conditions of possibility of thought, and how can we know it? Continue reading