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Young people who go into lucrative professions scorned as bereft of moral scruples rather than choosing a noble profession helping others are often regarded as “selling out.”  But Jason Trigg, a recent MIT graduate, “sells in“:

Jason Trigg went into finance because he is after money — as much as he can earn….  he goes to work each morning for a high-frequency trading firm. It’s a hedge fund on steroids. He writes software that turns a lot of money into even more money. For his labors, he reaps an uptown salary…

Why this compulsion? It’s not for fast cars or fancy houses. Trigg makes money just to give it away. His logic is simple: The more he makes, the more good he can do.

He’s figured out just how to take measure of his contribution. His outlet of choice is the Against Malaria Foundation, considered one of the world’s most effective charities. It estimates that a $2,500 donation can save one life. A quantitative analyst at Trigg’s hedge fund can earn well more than $100,000 a year. By giving away half of a high finance salary, Trigg says, he can save many more lives than he could on an academic’s salary.

His inspiration?  The moral philosophy of Peter Singer:

While some of his peers have shunned Wall Street as the land of the morally bankrupt, Trigg’s moral code steered him there. And he’s not alone. To an emerging class of young professionals in America and Britain, making gobs of money is the surest way to save the world. When you ask Trigg where he got the idea, his answer is a common refrain among this crowd: “I feel like I’d read stuff by Peter Singer.”

Singer’s influence notwithstanding, we can also see Trigg as trodding the path of the Bodhisattva…

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In a recent interview over at The Philosopher’s Magazine, Nigel Warburton, co-presenter of Philosophy Bites, the wildly successful philosophy podcast, riffs on his experiments in public philosophy, the problems plaguing philosophical research, and his recent decision to leave academia.  The success of his podcast is proof positive that there is a hunger for philosophy in the publicyber space.  Excerpts below.

The surprising success of the podcast:

The initial thought was that mainly philosophy students and lecturers might take an interest, but he’s heard from American listeners with time to kill on long drives, people waiting out wildfires in Australia, and soldiers in Afghanistan concerned about ethics. When I ask for details over email, Warburton sends me a list of 40 countries, all with more than 10,000 downloads each, some with vastly many more, millions more in some cases. Just after the usual English-speaking suspects, China checks in at number five. The United Arab Emirates, Argentina, Taiwan, Iran and Indonesia make the list. Several spin off series, two books (and a third in the pipeline), more than 250 interviews and an alarming 16.7 million downloads later, and Philosophy Bites is an international philosophy phenomenon.

Warburton explains that he is leaving his secure position at Open University largely because of the dominance in academia of what he calls “crossword puzzle philosophy” (essentially, what Daniel Dennett has deemed “chmess“):

“Philosophers today have mostly got their heads down. They’re concerned with writing for a journal which will publish work that takes them two or three years, and only five people will read it. These are people who could be contributing to something that’s incredibly important. Gay marriage is just one example of many. I don’t think philosophers responded particularly well to 9/11. Issues about free expression, all over the world, are not just academic. They’re matters of life and death. There are exceptions, but philosophers are by and large more interested in getting a paper in Mind or Analysis than they are in commenting on the major political events of our time.”

On philosophical “research”:

I’m not even sure what research means in philosophy. Philosophers are struggling to find ways of describing what they do as having impact as defined by people who don’t seem to appreciate what sort of things they do. This is absurd. Why are you wasting your time? Why aren’t you standing up and saying philosophy’s not like that?…  It’s not the kind of thing that Socrates did or that Hume did or that John Locke did…  Why are you doing this? I’m getting out. For those of you left in, how can you call yourselves philosophers? This isn’t what philosophy’s about.”

One is hard-pressed to disagree with a straight face.  As someone who has been on the job market for a couple of years, I always inwardly cringe when I am asked to explain my “research” to a search committee or a dean.  In a formal sense, research is something that a scientist does in a lab or in the field:  designing and conducting experiments, collecting and interpreting data, and the like.  In an informal sense, it means doing your homework–gathering relevant information–before a meeting, an interview, etc.  Philosophical writing, for the most part, is not research:  it is reading articles and books, thinking about them and the subjects concerned, and then writing what one thinks about them.  Exceptions could arguably be made for “experimental philosophy” and branches of philosophy in dialogue with the sciences, such as philosophy of mind or biology, but for the most part, I think it’s a category mistake to think of the reading and writing of philosophy as “research.”  We might view today’s philosophical “research,” largely a consequence of the rise of analytic philosophy and “science envy,” as a new form of scholasticism, a defensive, conservative crouch destined to be consumed by the coming Avalanche (more on this, Higher Education’s equivalent of the Singularity, later…) (I hasten to add, however, that analytic thought, at its best, provides a needed check against the scholastic excesses, verbosity, and sheer fictioneering of much Continental thought.).

Despite the coming storm, Warburton is ultimately optimistic about the fate of philosophy:

“Because of changes in online teaching, in the next ten years, the university system will be turned on its head. If Philosophy Bites can make such an impact with two guys with a hard disk recorder and a couple of laptops, think what people who fully understand the new technology, who can write code, who can employ the best philosophical communicators around, think what they could produce. It’s only just starting. We’re going to see dramatic changes to how we learn, teach, do research and share ideas. I think philosophy’s future’s very bright.”

I asked two days ago what, in light of Leon Wieseltier’s view that philosophy these days only “tweaks and tinkers,” an alternative might look like.  Philosophy Bites seems to be a solid step in the right direction.

(image courtesy of Philosophy Bites)

One more point about the Bloomberg article raises pertains to the plight of adjuncts.  Though SNHU’s online program was initially supported by adjuncts getting paid the usual pittance, it has generated enough revenue to hire full-timers to do more (and, hopefully, eventually, most) of the teaching.  This may be a way to break the fatal logic of the adjunct dilemma as it exists at (solely) brick-and-mortar universities.  Not only would schools have the resources to ensure that many, most, or all of their on-site teachers are full time, but now adjuncts could still teach part-time, but do so more comfortably, without having to shuttle from campus to campus, which is a major drain on time, money, and mental health.

Of course, the true adjunct dilemma is faced by the teachers themselves, not the administrators.  My fellow blogger Dan Mullin recently shared his ambivalence about going back to adjuncting after a hiatus.

My friend and colleague Dan Fincke just posted a reflection on his own journey through the twisted funhouse of the academic employment market.  Dan’s energy and passion–as a teacher and a blogger–has for years simply dumbfounded those of us who know him; his efforts are über-human, and in this way he is true to the ideal of his favorite philosopher, Nietzsche.

Dan’s situation is a symbol for what is wrong with professional philosophy.  In much the same way that Andrew Sullivan–one of Dan’s role models as a blogger–has led the charge in upsetting the conventions and exposing the limitations of traditional print journalism, Dan is leveraging the new medium of the blog to do philosophy in way that is accessible, interesting, relevant, and important for a broader audience.  I don’t say “popular” audience because that carries the whiff of “pop culture,” which spells “dumb.”  But today’s popular audience, in some parts of the country and the world, at least, no longer spells dumb.  When academics turn their nose up at “popular” writing and venues, I think they have this 19th century vision of a semi-literate hoi polloi a world removed from the elite bastions of oak-adorned studies and sophisticated salons.  But Dan, like an increasing number of younger academics, smells the rot and decadence that infects this way of thinking and this way of doing philosophy.  Again, like his intellectual hero, Nietzsche, Dan is finding a way to do philosophy outside the confines of academic scholarship.  And it should concern us that the 20th century was the first in which almost all the major philosophers were academics.  I heard a talk recently where a scholar argued that philosophy has always done better as a parasite (gadfly?)–when it uses something else as fodder for reflection, be it new developments in science, culture, technology, or politics.  Whenever it tries, or pretends, to become it’s own thing, it retreats into a sorry sort of solipsistic solitude, a cloud of self-important knowingness; a retreat fueled by fear and insecurity.  Voltaire’s Candide is precisely a mockery of this tendency–Dr. Pangloss (literally, “all words”) is the caricature of this mindset.

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Academic philosophers, pressed to explain their unique contribution to the university, how they “add value,” why they are relevant, and so on, often fumble about, and the first thing the seize upon is the good old, tried and true “critical thinking.”  Ironic as it sounds, today’s academy isn’t all that interested in their critical thinking prowess.  But as it turns out, they may be fumbling in the wrong place, all while sitting on a pile of gold.  In its forecast of hiring practices for 2013, Forbes puts critical thinking at the top of the list.  In fact, philosophical habits of mind dominate the list:  complex problem-solving, judgment and decision-making, and active listening round out the top four.

Forward-thinking business leaders have been singing this song for years:  technical know-how is more downloadable than the supple habits of mind needed to deal with ambiguity and complexity, integrate concepts, perspectives, and data across domains, and see the bigger picture.  As Dov Seidman has argued, in today’s new economy, it doesn’t just matter what you can do, but how you do it, and philosophy is uniquely-suited to help us navigate the new normal of hyper-complexity, hyper-connectedness, and hyper-transparency:

Philosophy can help us address the (literally) existential challenges the world currently confronts, but only if we take it off the back burner and apply it as a burning platform in business. Philosophy explores the deepest, broadest questions of life—why we exist, how society should organize itself, how institutions should relate to society, and the purpose of human endeavor, to name just a few. 

Credit, climate, and consumption crises cannot be solved through specialized expertise alone. These problems, like most issues businesses confront in the global marketplace, feature complex interdependencies that require an understanding of how political, financial, environmental, ethical, and social interests influence each other. A philosophical approach connects the dots among competing interests in an effort to create synergy. Linking competing interests requires philosophers to examine areas that modern-day domain experts too often ignore: core beliefs, ethics, and character. 

Perhaps we might amend Plato’s dream of the philosopher-king:  that the world will limp on until philosophers become CEOs, or CEOs become philosophers.  Bodhisattvas must become businessmen.

What leadership looks like:

On Thursday afternoon, on Day 2 of the Council of Graduate School’s annual meeting here, Michael F. Bérubé was scheduled to give a plenary address titled “The Future of Graduate Education in the Humanities.”

“There is no way to talk about the future of graduate education in the humanities without talking about everything else involved in the study of the humanities,” he told a rapt audience of about 700 graduate deans, most of whom were not from humanities fields.

Mr. Bérubé opened his remarks by saying that every aspect of graduate education in the humanities is in crisis, from the details of the curriculum to the broadest questions about its purpose. “It is like a seamless garment of crisis, in which, if you pull on any one thread, the entire thing unravels. It is therefore exceptionally difficult to address any one aspect of graduate education in isolation,” he said.

Among the problems he cited were high attrition rates among graduate students, the many years it takes students to get their degrees, the need to revise the content of graduate courses so that students are prepared for jobs outside of academe, whether alternative forms should replace the traditional dissertation, and if some programs should be reduced in size or eliminated altogether.

Mr. Bérubé also noted the glut of Ph.D.’s in the academic-job market and the 1.5 million people now employed as adjuncts, with no hope or expectation of ever getting a tenure-track position.

“For what are we training Ph.D.’s in the humanities to do, other than to take academic positions in their fields?” Mr. Bérubé asked the audience. “What does one do with a Ph.D. in philosophy or history, other than aspire to teach and conduct research in philosophy or history?”

The great task of the current generation of graduate students and early-career academics is to answer that question–together.  The university system cannot save them.

Lenny Cassuto makes one:

What if we reconceived the guiding assumption that Ph.D.’s are supposed to become professors? As the Versatile Ph.D., a Web site dedicated to alternative careers for Ph.D.’s, pointed out in a comment to me, “Recognizing nonacademic placements as legit communicates a much more positive message about the skills and abilities that are nurtured by graduate education. It affirms the value of the entire enterprise.”

But it also throws a bone to administration.  If graduate programs were tricked out with nonacademic job training programs and workshops; if they forged partnerships with university career services offices, AltAc alumni, and administrators; talked openly about applying PhD training and skills, rather than relegating these conversations to the shadows; and/or incorporated internships and/or service learning into their programs–if any or all of these things are done, then graduate schools gain a competitive advantage.  They can say to prospective students:  “We don’t just place our graduates in tenure-track jobs.  We prepare them for a whole host of careers in different sectors.”  A healthy culture is one capable of criticism, reform, and adaptation–that is how institutional metabolism works.  But as Cassuto points out, cultural change can only happen if it starts at the academic equivalent of birth:

That affirmation has to begin at the earliest stage of graduate school. Professors need to shape students’ expectations before they enter graduate school—which means more transparency about their career options. And we need to shape students’ expectations while they’re in school about what’s waiting for them afterward. Most important, we need to alter their training accordingly, to prepare them for the full range of jobs they will be able to get.

The system only gets fixed from the inside, granted.  But I worry that Cassuto’s solution is only a rearguard action that eases the passage of the current generation of graduate students but concedes that the war is lost:  admissions will be cut and programs will close, and “becoming a professor” will no longer be a legitimate career path.

In any case, if present trends continue, I think we’re likely to see three species of PhDs:  the few Elites idling in Ivy Heaven , the many Plebs toiling away in Adjunct Hell, and the plucky, creative NACs who parlay the PhD into something new.

Roger Steare, an organizational ethics professor in the UK, guides organizations in the private and public sectors:  “Ethics is no longer optional, it is absolutely crucial to the sustainability and success of our businesses, our public-sector services and every other institution and enterprise.”

More at his organization, Ethicability.

The NY Times’ fascinating report on the rise of the MOOC raises questions about what we might call the “Professors of the Future”:

Udacity courses are designed and produced in-house or with companies like Google and Microsoft. In a poke at its university-based competition, Dr. Stavens says they pick instructors not because of their academic research, as universities do, but because of how they teach. “We reject about 98 percent of faculty who want to teach with us,” he says. “Just because a person is the world’s most famous economist doesn’t mean they are the best person to teach the subject.” Dr. Stavens sees a day when MOOCs will disrupt how faculty are attracted, trained and paid, with the most popular “compensated like a TV actor or a movie actor.” He adds that “students will want to learn from whoever is the best teacher.”

The implications are enormous, and difficult to sift through.

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David E. Storey

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