billion.”65 Of course, the burden of such reductions falls upon poor minority and other low-income students, who will not be able to afford the tuition increases that will compensate for the loss of state funding.
What has become clear in light of such assaults is that many universities and colleges have become unapologetic accomplices to corporate values and power, and in doing so increasingly regard social problems as either irrelevant or invisible.66 The transformation of higher education both in the United States and abroad is evident in a number of registers. These include decreased support for programs of study that are not business oriented, reduced support for research that does not increase profits, the replacement of shared forms of governance with business management models, the ongoing exploitation of faculty labor, and the use of student purchasing power as the vital measure of a student’s identity, worth, and access to higher education.67
As I point out throughout this book, one consequence of this ongoing disinvestment in higher education is the expansion of a punishing state that increasingly criminalizes a range of social behaviors, wages war on the poor instead of poverty, militarizes local police forces, harasses poor minority youth, and spends more on prisons than on higher education.68 The punishing state produces fear and sustains itself on moral panics. Dissent gives way to widespread insecurity, uncertainty, and an obsession with personal safety. Political, moral, and social indifference is the result, in part, of a public that is increasingly constituted within an educational landscape that reduces thinking to a burden and celebrates civic illiteracy as a prerequisite for negotiating a society in which moral disengagement and political corruption go hand in hand.69 The assault on the university is symptomatic of the deep educational, economic, and political crisis facing the United States. It is but one lens through which to recognize that the future of democracy depends on the educational and ethical standards of the society we inhabit.70
This lapse of the US public into a political and moral coma is induced, in part, by an ever-expanding, mass-mediated celebrity culture that trades in hype and sensation. It is also accentuated by a governmental apparatus that sanctions modes of training that undermine any viable notion of critical schooling and public pedagogy. While there is much being written about how unfair the Left is to the Obama administration, what is often forgotten by these liberal critics is that Obama has aligned himself with educational practices and policies as instrumentalist and anti-intellectual as they are politically reactionary, and therein lies one viable reason for not supporting his initiatives and administration.71 What liberals refuse to entertain is that the Left is correct in attacking Obama for his cowardly retreat from a number of progressive issues and his dastardly undermining of civil liberties. In fact, they do not go far enough in their criticisms. Often even progressives miss that Obama’s views on education are utterly reactionary and provide no space for the nurturance of a radically democratic imagination. Hence, while liberals point to some of Obama’s progressive policies—often in a New Age discourse that betrays their own supine moralism—they fail to acknowledge that Obama’s educational policies do nothing to contest, and are in fact aligned with, his weak-willed compromises and authoritarian policies. In other words, Obama’s educational commitments undermine the creation of a formative culture capable of questioning authoritarian ideas, modes of governance, and reactionary policies. The question is not whether Obama’s policies are slightly less repugnant than those of his right-wing detractors. On the contrary, it is about how the Left should engage politics in a more robust and democratic way by imagining what it would mean to work collectively and with “slow impatience” for a new political order outside of the current moderate and extreme right-wing politics and the debased, uncritical educational apparatus that supports it.72
The Role of Critical Education
One way of challenging the new authoritarianism is to reclaim the relationship between critical education and social change. The question of what kind of subjects and modes of individual and social agency are necessary for a democracy to survive appears more crucial now than ever before, and this is a question that places matters of education, pedagogy, and culture at the center of any understanding of politics. We live at a time when too few Americans appear to have an interest in democracy beyond the every-four-years ritual performance of voting, and even this act fails to attract a robust majority of citizens. The term “democracy” has been emptied of any viable meaning, hijacked by political scoundrels, corporate elites, and the advertising industry. The promise that democracy exhibits as an ongoing struggle for rights, justice, and a future of hope has been degraded into a misplaced desire to shop and to fulfill the pleasure quotient in spectacles of violence, while the language of democracy is misappropriated and deployed as a rationale for racist actions against immigrants, Muslims, and the poor. Of course, while more and more nails are being put into the coffin of democracy, there are flashes of resistance, such as those among workers in Wisconsin, the Occupy Wall Street movement, and the more recent strike by Chicago teachers. Public employees, fast food workers, Walmart employees, disaffected youth, and others are struggling to expose the massive injustices and death-dealing machinations of the 1 percent and the pernicious effects of casino capitalism. But this struggle is just beginning and only time will tell how far it goes.
The time has come not only to redefine the promise of democracy but also to challenge those who have poisoned its meaning. We have already witnessed such a challenge by protest movements both at home and abroad in which the struggle over education has become one of the most powerful fulcrums for redressing the detrimental effects of neoliberalism. What these struggles, particularly by young people, have in common is the attempt to merge the powers of persuasion and critical, civic literacy with the power of social movements to activate and mobilize real change. They are recovering a notion of the social and reclaiming a kind of humanity that should inspire and inform our collective willingness to imagine what a real democracy might look like. Cornelius Castoriadis rightly argues that “people need to be educated for democracy by not only expanding the capacities that enable them to assume public responsibility but also through active participation in the very process of governing.”73
As the crucial lens through which to create the formative culture in which politics and power can be made visible and held accountable, pedagogy plays a central role. But as Archon Fung notes, criticism is not the only public responsibility of intellectuals, artists, journalists, educators, and others who engage in critical pedagogical practices. “Intellectuals can also join citizens—and sometimes governments—to construct a world that is more just and democratic. One such constructive role is aiding popular movements and organizations in their efforts to advance justice and democracy.”74 In this instance, understanding must be linked to the practice of social responsibility and the willingness to fashion a politics that addresses real problems and enacts concrete solutions. As Heather Gautney points out,
We need to start thinking seriously about what kind of political system we really want. And we need to start pressing for things that our politicians did NOT discuss at the conventions. Real solutions—like universal education, debt forgiveness, wealth redistribution, and participatory political structures—that would empower us to decide together what’s best. Not who’s best.75
Critical thinking divorced from action is often as sterile as action divorced from critical theory. Given the urgency of the historical moment, we need a politics and a public pedagogy that make knowledge meaningful in order to make it critical and transformative. Or, as Stuart Hall argues, we need to produce modes of analysis and knowledge in which “people can invest something of themselves . . . something that they recognize is of them or speaks to their condition.”76 A notion of higher education as a democratic public sphere is crucial to this project, especially at a time in which the apostles of neoliberalism and other forms of political and religious fundamentalism are ushering in a new age of conformity, cruelty, and disposability. But as public intellectuals, academics can do more.
First, they can write for multiple audiences, expanding public spheres, especially online, to address a range of social issues including, importantly, the relationship between the attack on the social state and the defunding of higher education. In any democratic society, education should be viewed as a right, not
