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	<title>AAAARG</title>
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	<link>http://aaaarg.org</link>
	<description>reading group</description>
	<pubDate>Sat, 05 Jul 2008 21:00:15 +0000</pubDate>
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		<title>Sculpture in the Expanded Field</title>
		<link>http://aaaarg.org/sculpture-in-the-expanded-field</link>
		<comments>http://aaaarg.org/sculpture-in-the-expanded-field#comments</comments>
		<pubDate>Sat, 05 Jul 2008 06:55:40 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<guid isPermaLink="false">http://aaaarg.org/?p=2383</guid>
		<description><![CDATA[Did anyone go to the &#8220;Retracing the Expanded Field&#8221; conference at Princeton last fall? I&#8217;m curious what the results of &#8220;testing&#8221; the essay against the three decades that have come since it was written.

(I&#8217;m also posting this to test the new upload interface)
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			<content:encoded><![CDATA[<p>Did anyone go to the &#8220;Retracing the Expanded Field&#8221; conference at Princeton last fall? I&#8217;m curious what the results of &#8220;testing&#8221; the essay against the three decades that have come since it was written.</p>
<p><img src="http://www.art.csulb.edu/StudioTalk/assets/features/krauss/piaget_group.jpg"></p>
<p>(I&#8217;m also posting this to test the new upload interface)</p>
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			<wfw:commentRss>http://aaaarg.org/sculpture-in-the-expanded-field/feed</wfw:commentRss>
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		<title>Sendoffs (for the Collège International de Philosophie)</title>
		<link>http://aaaarg.org/sendoffs-for-the-college-international-de-philosophie</link>
		<comments>http://aaaarg.org/sendoffs-for-the-college-international-de-philosophie#comments</comments>
		<pubDate>Fri, 27 Jun 2008 05:43:58 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<category><![CDATA[pedagogical models]]></category>

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		<guid isPermaLink="false">http://aaaarg.org/sendoffs-for-the-college-international-de-philosophie</guid>
		<description><![CDATA[This text written in 1982 (as a report for the French government?) outlines a possible International College of Philosophy, which would be created the following year, not long after Mitterand&#8217;s election.  It emphasizes intersections (like philosophy &#038; art) rather than the individual disciplines.  The operational discussions are also interesting (for example, the college [...]]]></description>
			<content:encoded><![CDATA[<p>This text written in 1982 (as a report for the French government?) outlines a possible International College of Philosophy, which would be created the following year, not long after Mitterand&#8217;s election.  It emphasizes intersections (like philosophy &#038; art) rather than the individual disciplines.  The operational discussions are also interesting (for example, the college is intended to exist outside of the University - and it still does today, I think). It&#8217;s a remarkably clear document and I think it&#8217;s fascinating what areas Derrida senses an urgency to research.</p>
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			<wfw:commentRss>http://aaaarg.org/sendoffs-for-the-college-international-de-philosophie/feed</wfw:commentRss>
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		<title>Collaborative Learning and the &#8220;Conversation of Mankind&#8221;</title>
		<link>http://aaaarg.org/collaborative-learning-and-the-conversation-of-mankind</link>
		<comments>http://aaaarg.org/collaborative-learning-and-the-conversation-of-mankind#comments</comments>
		<pubDate>Fri, 30 May 2008 05:55:51 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<guid isPermaLink="false">http://aaaarg.org/collaborative-learning-and-the-conversation-of-mankind</guid>
		<description><![CDATA[Explanation of the concept of collaborative learning.  Bruffee focuses mainly on teaching English, but the concept is essentially &#8216;group work&#8217; and it manifests itself in all disciplines in different ways. His argument draws mainly from Thomas Kuhn (who died only months after Gordon Pask) and Richard Rorty.
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			<content:encoded><![CDATA[<p>Explanation of the concept of collaborative learning.  Bruffee focuses mainly on teaching English, but the concept is essentially &#8216;group work&#8217; and it manifests itself in all disciplines in different ways. His argument draws mainly from Thomas Kuhn (who died only months after Gordon Pask) and Richard Rorty.</p>
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			<wfw:commentRss>http://aaaarg.org/collaborative-learning-and-the-conversation-of-mankind/feed</wfw:commentRss>
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		<title>Heinz von Foerster&#8217;s Self-Organization, the Progenitor of Conversation and Interaction Theories</title>
		<link>http://aaaarg.org/heinz-von-foersters-self-organization-the-progenitor-of-conversation-and-interaction-theories</link>
		<comments>http://aaaarg.org/heinz-von-foersters-self-organization-the-progenitor-of-conversation-and-interaction-theories#comments</comments>
		<pubDate>Fri, 30 May 2008 05:32:25 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<guid isPermaLink="false">http://aaaarg.org/heinz-von-foersters-self-organization-the-progenitor-of-conversation-and-interaction-theories</guid>
		<description><![CDATA[The last paper Gordon Pask wrote before his death in 1996.  Very pretty text that is alternately scientific, poetic, and conversational.
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			<content:encoded><![CDATA[<p>The last paper Gordon Pask wrote before his death in 1996.  Very pretty text that is alternately scientific, poetic, and conversational.</p>
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			<wfw:commentRss>http://aaaarg.org/heinz-von-foersters-self-organization-the-progenitor-of-conversation-and-interaction-theories/feed</wfw:commentRss>
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		<title>Social Studies: A Conversation about Art and Social Engagement</title>
		<link>http://aaaarg.org/social-studies-a-conversation-about-art-and-social-engagement</link>
		<comments>http://aaaarg.org/social-studies-a-conversation-about-art-and-social-engagement#comments</comments>
		<pubDate>Fri, 30 May 2008 00:22:13 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<category><![CDATA[quasi-architecture]]></category>

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		<guid isPermaLink="false">http://aaaarg.org/social-studies-a-conversation-about-art-and-social-engagement</guid>
		<description><![CDATA[&#8220;The following conversation took place over the internet and reads as part of a larger whole; its loose structure reflects a conversation still in process.&#8221; -from Shana Lutker&#8217;s introduction.  More than 60 pages of conversation were concentrated down to about 7 pages for publication, resulting in many departures and few arrivals. From X-TRA Volume [...]]]></description>
			<content:encoded><![CDATA[<p>&#8220;The following conversation took place over the internet and reads as part of a larger whole; its loose structure reflects a conversation still in process.&#8221; -from Shana Lutker&#8217;s introduction.  More than 60 pages of conversation were concentrated down to about 7 pages for publication, resulting in many departures and few arrivals. From X-TRA Volume 10 Number 3.</p>
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			<wfw:commentRss>http://aaaarg.org/social-studies-a-conversation-about-art-and-social-engagement/feed</wfw:commentRss>
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		<title>Resignation</title>
		<link>http://aaaarg.org/resignation</link>
		<comments>http://aaaarg.org/resignation#comments</comments>
		<pubDate>Sat, 24 May 2008 21:04:15 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<guid isPermaLink="false">http://aaaarg.org/resignation</guid>
		<description><![CDATA[The much invoked unity of theory and praxis has the tendency of slipping into the predominance of praxis&#8230; The forced primacy of praxis irrationally stopped the critique that Marx himself practiced.
Elsewhere in this argument for &#8220;thinking&#8221;, Adorno argues against &#8220;do it yourself,&#8221; calling it &#8220;pseudo-activity&#8221; that reduces political involvement to theater.
Zizek was recently on Democracy [...]]]></description>
			<content:encoded><![CDATA[<p><em>The much invoked unity of theory and praxis has the tendency of slipping into the predominance of praxis&#8230; The forced primacy of praxis irrationally stopped the critique that Marx himself practiced.</em></p>
<p>Elsewhere in this argument for &#8220;thinking&#8221;, Adorno argues against &#8220;do it yourself,&#8221; calling it &#8220;pseudo-activity&#8221; that reduces political involvement to theater.</p>
<p>Zizek was recently on Democracy Now! and his closing statement he offers this defense of theory, which brought to mind Adorno&#8217;s text:</p>
<p><em>SLAVOJ ZIZEK: It will be simply—OK, maybe, the point that I always like to repeat: don’t beat—don’t get caught into a fake discourse of humanitarian emergency. Remember that when somebody is telling you, “You’re doing your theory. You are dreaming. But people are starving out there and so on. Let’s do something,” this is the threat. This is the threat.</p>
<p>Today’s hegemonic ideology is this kind of state of emergency ideology. What we need is to withdraw—don’t be afraid to withdraw and think. You know, Marx thesis eleven: philosophers have only interpreted the world; the time is, we have now to change it. Maybe, as good Marxists, we should turn it around. Maybe we are trying to change it too much. It’s time to redraw and to interpret it again, because do we really know what is going on today?</p>
<p>What is going on today? There are old fashion theories, either Marxist or liberals who claim the same capitalism is going on. Then there is a whole set of fashionable terms like post-industrial society, post-whatever, information society, which I think don’t do the job. We even don’t have what my friend Fred Jameson likes to call “cognitive mapping,” you know, that you get an idea what’s going on. We need theory more than ever. Don’t be—don’t feel guilty for withdrawing from immediate engagement and for trying to understand what’s going on. </em></p>
<p>In <em>The Parallax View</em> Zizek writes:</p>
<p><em>[Bartleby’s] “I would prefer not to” is to be taken literally: it says “I would prefernot to,” not “I don’t prefer (or care) to”—so we are back at Kant’s distinction between negative and infinite judgment. In his refusal of the Master’s order, Bartleby does not negate the predicate; rather, he affirms a non-predicate: he does not say that he <strong>doesn’t want to do it</strong>; he says that he <strong>prefers (wants) not to do it</strong>. This is how we pass from the politics of “resistance” or “protestation,”which parasitises upon what it negates, to a politics which opens up a new space outside the hegemonic position and its negation.</em></p>
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			<wfw:commentRss>http://aaaarg.org/resignation/feed</wfw:commentRss>
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		<title>The Rationality of Disagreement</title>
		<link>http://aaaarg.org/the-rationality-of-disagreement</link>
		<comments>http://aaaarg.org/the-rationality-of-disagreement#comments</comments>
		<pubDate>Mon, 21 Apr 2008 05:33:04 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<category><![CDATA[the politics of aesthetics]]></category>

		<guid isPermaLink="false">http://aaaarg.org/the-rationality-of-disagreement</guid>
		<description><![CDATA[From Disagreement (published in 1995 and in English in 1999).  Robert mentioned that this is the book to read and that this section contains the seed of his thinking about aesthetics (pages 57-59) within the context of his broader political project.
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			<content:encoded><![CDATA[<p>From <em>Disagreement</em> (published in 1995 and in English in 1999).  Robert mentioned that this is the book to read and that this section contains the seed of his thinking about aesthetics (pages 57-59) within the context of his broader political project.</p>
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			<wfw:commentRss>http://aaaarg.org/the-rationality-of-disagreement/feed</wfw:commentRss>
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		<title>Myth Today</title>
		<link>http://aaaarg.org/myth-today</link>
		<comments>http://aaaarg.org/myth-today#comments</comments>
		<pubDate>Fri, 18 Apr 2008 05:21:08 +0000</pubDate>
		<dc:creator>sean</dc:creator>
		
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		<guid isPermaLink="false">http://aaaarg.org/myth-today</guid>
		<description><![CDATA[This is the second section of Mythologies (or, not the Mythologies).  From the Preface, Barthes explains the overall project of the book:
The starting point of these reflections was usually a feeling of impatience at the sight of the &#8216;naturalness&#8217; with which newspapers,
art and common sense constantly dress up a reality which, even though it [...]]]></description>
			<content:encoded><![CDATA[<p>This is the second section of <em>Mythologies</em> (or, not the Mythologies).  From the Preface, Barthes explains the overall project of the book:</p>
<p><em>The starting point of these reflections was usually a feeling of impatience at the sight of the &#8216;naturalness&#8217; with which newspapers,<br />
art and common sense constantly dress up a reality which, even though it is the one we live in, is undoubtedly determined by<br />
history. In short, in the account given of our contemporary circumstances, I resented seeing Nature and History confused at<br />
every turn, and I wanted to track down, in the decorative display of what-goes-without-saying, the ideological abuse which, in my<br />
view, is hidden there. </em></p>
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			<wfw:commentRss>http://aaaarg.org/myth-today/feed</wfw:commentRss>
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		<item>
		<title>Aesthetics and Politics: Rethinking the Link</title>
		<link>http://aaaarg.org/aesthetics-and-politics-rethinking-the-link</link>
		<comments>http://aaaarg.org/aesthetics-and-politics-rethinking-the-link#comments</comments>
		<pubDate>Wed, 02 Apr 2008 07:27:56 +0000</pubDate>
		<dc:creator>robt</dc:creator>
		
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		<category><![CDATA[the politics of aesthetics]]></category>

		<guid isPermaLink="false">http://aaaarg.org/aesthetics-and-politics-rethinking-the-link</guid>
		<description><![CDATA[
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			<wfw:commentRss>http://aaaarg.org/aesthetics-and-politics-rethinking-the-link/feed</wfw:commentRss>
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		<title>The Politics of Aesthetics / The Aesthetics of Politics</title>
		<link>http://aaaarg.org/the-politics-of-aesthetics-the-aesthetics-of-politics</link>
		<comments>http://aaaarg.org/the-politics-of-aesthetics-the-aesthetics-of-politics#comments</comments>
		<pubDate>Wed, 02 Apr 2008 07:25:42 +0000</pubDate>
		<dc:creator>robt</dc:creator>
		
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		<category><![CDATA[the politics of aesthetics]]></category>

		<guid isPermaLink="false">http://aaaarg.org/the-politics-of-aesthetics-the-aesthetics-of-politics</guid>
		<description><![CDATA[From 16 Beaver
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			<content:encoded><![CDATA[<p>From 16 Beaver</p>
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			<wfw:commentRss>http://aaaarg.org/the-politics-of-aesthetics-the-aesthetics-of-politics/feed</wfw:commentRss>
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