by Sofia

During the past few weeks I’ve been so busy that I sometimes don’t have time to shower. But this morning’s theory lecture is far more important than petty hygiene. (Editing, however, is not. Forgive my form.)

research clearly valued superior to teaching: the better you are (research chair) the less you teach, especially at undergrad level.

  • Guy Roche in Quebec, made sense of all opposing schools of sociology (introduction a la sociologie). This is very recent! Dagenais’ first sociology class was with Freitag the giant. Now, tenure decided on number of articles published. The economy, not the synthesis, of knowledge. Want to get universities to compete with one another. ADAPTIVE – policies will force you to adapt to this economy. Taylorism, the managerial control of professional activity, is taking over the university. BUT ON WHAT FAILURE IS THIS REVOLUTION NECESSARY? none. not necessary.
  • the limits of modernity. Once we’ve gone through modernity, we can acknowledge its limits. (It is through the enormous transformation of the planet that we encounter the ecological limits of our existence.) Central in this is the key concept of modernization: individualizing everything, how we own things (private property); family (marriage for love and only the kids you want); authority (open to all who go though the phd process or democratic election); art (invention of subjective perspective). But there are limits to what individualism can deliver. Problem right now knowing if we are still modern? Postmodern? Some want to bring it to its end because of its limitations. This is where Habermas will suggest we continue the project of modernity, qualified by its limitations.
  • Edward Shorter The Making of the Modern Family and Dagenais’ The (Un)Making of the Modern Family; both phenomena caused by the same thing. Individualization of family, to marriage for live. Tranformation of traditional marriage to subjectively agreed-upon marriage. Individualistically oriented familia. Modern family is nuclear-founded every generation. Traditional familia is not founded at every generation, simply contribute to the renewal. The warmth and intimacy of home, hogar does not exist until 15th century England: introduces the personal aspect of life. And reflected in the change to marrying for love.
    • Calvin: women should have only the number of children they can properly educate. So, modern family comes from the want to educate/form children to become emancipated citizens that will later create own families, not continue their original family. This sets up children to betray their family of origin.
    • Modern funeral: find widow and console for loss of close person. Traditional funeral is a march because family is still intact.
    • Gender identity = objective. Primitive societies have divided world into gendered space and identities. Everything is one or the other. Later, modern gender identity is a subjective gender. Read Simone de Beauvoir, the Second Sex: women defined by their gender and males as transcending their gender. She wants not women’s rights, but rights of the individual. She wants access to the individualistic character of the man. Modern woman is woman for another man only in private. This gender identity is secondary to the public sphere. She is not a woman for her clients or for the government or even for her brother or father. This has made gender subjective.
    • Uncle is a modern term; does not exist in Ancient greek or in Latin. In traditional familia, brother of mother is not my family. Women do not transmit blood relationships.
    • Postmodern kinship systems demands that prof’s ex-wife share her role as mother with prof’s current partner. To do so is to allow for the future. To accept this is difficult, demands the transcending of the subjective. Post-conjugal. Based on the limits of modern love mediation. Instead of hitting him for replacing him as father, “have to admit that we share the same granddaughter”. Co-mothering legal is preparation for individual right to have child — an amplification of the individualizing process.
    • If you look at evolution of fertility since 16th century. Is it possible to identify different fertility modes? Pre-modern, modern, postmodern? Existential relation to a child: don’t want a family, want experience of having a child. Love is a pure relationship, not a reason for having kids. We want to find someone to have kids with; not a person we love, and kids are secondary. Modernization of family and modern deconstruction of family accounted for by modernity, even though opposite.