When you think about Wikipedia, you might not immediately envision it as a locus for a political theory of openness—and that might well be due to a cut-and-paste utopian haze that masks the site’s very real politicking around issues of shared decision-making, administrative organization, and the push for and against transparencies. In Wikipedia and the Politics of Openness, forthcoming this December, Nathaniel Tkacz cuts throw the glow and establishes how issues integral to the concept of “openness” play themselves out in the day-to-day reality of Wikipedia’s existence. Recently, critic Alan Liu, whose prescient scholarship on the relationship between our literary/historical and technological imaginations has shaped much of the humanities turn to new media, endorsed the book via Twitter:
With that in mind, the book’s jacket copy furthers a frame for Tkacz’s argument:
Few virtues are as celebrated in contemporary culture as openness. Rooted in software culture and carrying more than a whiff of Silicon Valley technical utopianism, openness—of decision-making, data, and organizational structure—is seen as the cure for many problems in politics and business.
But what does openness mean, and what would a political theory of openness look like? With Wikipedia and the Politics of Openness, Nathaniel Tkacz uses Wikipedia, the most prominent . . .
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Carl Zimmer is one of our most recognizable—and acclaimed—popular science journalists. Not only have his long-standing New York Times column, “Matter,” and his National Geographic blog, The Loom, helped us to digest everything from the oxytocin in our bloodstream to the genetic roots of mental illness in humans and animals, they also have helped to circulate cutting-edge science and global biological concerns to broad audiences.
One of Zimmer’s areas of journalistic expertise is providing context for the latest research on virology, or, as the back cover of his book A Planet of Viruses explains: “How viruses hold sway over our lives and our biosphere, how viruses helped give rise to the first life-forms, how viruses are producing new diseases, how we can harness viruses for our own ends, and how viruses will continue to control our fate for years to come.”
It shouldn’t come as any surprise, then, that with regard to recent predictions of an Ebolapocalypse Zimmer stands ready to help us interpret and qualify risk with regard to Ebola and the biotech industry’s push for experimental medications and treatments.
At The Loom, Zimmer shows a strand of the ebola virus as an otherworldly cul-de-sac against a dappled pink light. As he writes, we still have no antiviral treatment . . .
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Wayne C. Booth (1921–2005) was the George M. Pullman Distinguished Service Professor Emeritus in English Language and Literature at the University of Chicago, one of the most renowned literary critics of his generation, and an amateur cellist who came to music later in life. For the Love of It is a story not only of one intimate struggle between a man and his cello, but also of the larger conflict between a society obsessed with success and individuals who choose challenging hobbies that yield no payoff except the love of it.
“Will be read with delight by every well-meaning amateur who has ever struggled.… Even general readers will come away with a valuable lesson for living: Never mind the outcome of a possibly vain pursuit; in the passion that is expended lies the glory.”—John von Rhein, Chicago Tribune“If, in truth, Booth is an amateur player now in his fifth decade of amateuring, he is certainly not an amateur thinker about music and culture. . . . Would that all of us who think and teach and care about music could be so practical and profound at the same time.”—Peter Kountz, New York Times Book Review
“Wayne Booth, the prominent American literary critic, has . . .
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Giovanna Borradori conceived Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida shortly following the attacks on September 11, 2001; through it, he was able engage in separate interviews with two of the most profound—and mutually antagonistic—philosophers of the era. The work they labor here unravels the social and political rhetoric surrounding the nature of “the event,” examines the contexts of good versus evil, and considers the repercussions such acts of terror levy against our assessment of humanity’s potential for vulnerability and dismissal. All of this, of course, prescient and relevant to ongoing matters today.
Below follows an excerpt published on Berfrois. In it, Jacques Derrida responds to one of Borradori’s questions, which asked if the initial impression of US citizens to 9/11, “as a major event, one of the most important historical events we will witness in our lifetime, especially for those of us who never lived through a world war,” was testifiable:
Whether this “impression” is justified or not, it is in itself an event, let us never forget it, especially when it is, though in quite different ways, a properly global effect. The “impression” cannot be dissociated from all the affects, interpretations, and rhetoric . . .
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Let’s begin with a personal aside: during our sessions, my therapist invokes Eva Illouz more often than any other writer. At first I was largely deaf to this phenomenon, though eventually I acknowledged that excerpts from her work had come to function as a sort of Greek chorus alongside my own rambling metastasization of anecdotes from my early thirties. After weeks of failing to make the connection, I recognized her as one of our authors, read her book, and spent some hours poking around the corners of the internet digesting interviews and think pieces—later I picked up a few more books, and finally reflected on how and why a sociologist who studies changing emotional patterns under capitalism might elucidate my own benign/not benign driftlessness and failure to thrive.
The conclusion I reached is one that has been rattling around the zeitgeist—I tend to think of these pronouncements of grand-mal cultural tendencies as wheezing parakeets: often they are the equivalent of a clicking sound you can’t quite place, one insistently audible because it’s both so foreign and so obvious.
The background to Illouz’s ideas is a mainstream media that produces this (a now well-circulated blog post at . . .
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Last month, the Scholarly Kitchen published a post on the decreasing percentage of overall university press sales represented by academic libraries, coauthored by Rick Anderson and UCP’s Dean Blobaum. The post was actually a response-to-a-response piece, picking up on a discussion first initiated by “University Presses under Fire,” a controversial write-up in the Nation which prognosticated future scenarios for scholarly publishing based on a shifting-if-unpredictable current climate. Anderson, responding in an initial post at the Scholarly Kitchen, furthered questions raised by the Nation:
In other words, there’s no question that university presses face a real and probably existential challenge. But the challenge is deeper than any posed by a changing environment and it is more complicated than any posed by uncertain institutional funding. To a significant degree it lies in the fact that, unlike most publishers, university presses provide a vital, high-demand service to authors and a marginal, low-demand one to most readers.
Needless to say, this generated activity in the comments section, where Anderson eventually posed the following hypothesis:
It’s a commonplace assertion that, contrary to longstanding popular belief, libraries are not in fact the primary customers of university presses . . .
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