"The analysis of the discursive field is orientated in a quite different way; we must grasp the statement in the exact specificity of its occurrence; determine its conditions of existence, fix at least its limits, establish its correlations with other statements that may be connected with it, and show what other forms of statement it excludes. We do not seek below what is manifest the half silent murmur of another discourse; we must show why it could not be other than it was, in what respect it is exclusive of any other, how it assumes, in the midst of others and in relation to them, a place that no other could occupy."
1). Michel Foucault (1969) "The Archaeology of Knowledge", publ. Routledge, 1972.
"Now that those who practise justice do so involuntarily and because they have not the power to be unjust will best appear if we imagine something of this kind: having given both to the just and the unjust power to do what they will, let us watch and see whither desire will lead them; then we shall discover in the very act the just and unjust man to be proceeding along the same road, following their interest, which all natures deem to be their good, and are only diverted into the path of justice by the force of law. The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been possessed by Gyges the ancestor of Croesus the Lydian. According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended. Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result-when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other;,no man can be imagined to be of such an iron nature that he would stand fast in justice. No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men. Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point. And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust. For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers-on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice."
(The Republic, Plato, Internet Classics Archive)
[Plato describes a situation which I think is best understood in terms of the choice between individual and collective benefit. Where it serves our individual interests (as members and custodians of our society) to strive towards a collective ambition. In this way the recent mugging in London shows what happens when this ambition is inverted.]
"The reflective journal exegesis, with its this-is-how-I-wrote-my-creative-piece approach, was soon deemed unexciting by creative writing candidates, supervisors and examiners. In the early 2000s, research scholars who had risen above questions like What is an exegesis? and Why do I have to do one? sought to achieve more with the exegesis form. They and their supervisors discussed the aims and focus of the exegesis and its orientation to the creative product (see dozens of articles in TEXT and, e.g. Fletcher & Mann 2004). The discussion questioned and attacked the exegesis, and also the gap between it and the artefact. This lent impetus to exploratory experimentation.
Departures from the reflective journal exegesis included the exegesis in the form of an essay providing a conceptual or historical framework - a mini-dissertation of the style familiar as submission for disciplines such as Literary Studies, Cultural Studies, History, Sociology or Philosophy - i.e. a prose work that swapped the tradition of the Creative Arts journal for traditions of academic writing in other Humanities disciplines. In this parallel text, the candidate might be seen to stop being creative writer, becoming instead the more disengaged and critical humanities academic. However, Butt takes an opposite view on this. She thinks, in examining the impact of outside influences on the writer and the writing, the parallel text 'is a conscious reflection of the largely unconscious act of writing' (Butt 2009: 55).
There's a schizophrenia apparent in this situation. The researching writer, trying to be creative writer, is forced back to the role of critic distanced from the process, as opposed to being critic inside the process. The exegesis here wasn't something home-grown in the Creative Writing discipline - it was an imposition from contextualising, 'more authoritative' disciplines - but was an initial extending of the umbilical cord between artefact and exegesis because it allowed the exegesis to be a parallel commentary with an implied relationship to the artefact, suggesting an added or alternative outcome to the research undertaken in writing the creative product. This raised the status of the exegesis from servant-to-the-master narrative to a sort of equal, to a narrative in its own right. An example of this is Nike Bourke's The Bone Flute - From the cradle to the grave (Bourke 2003), where the novel told a disturbing story about domestic violence and infanticide, and the exegesis was a study of infanticide in contemporary society.
In the early 2000s there was plenty of room for experimentation. In this context, two of my own candidates tested the idea of parallel texts brought together and plaited in the submission structure. Peter Wise, in The Turns of Engagement: A Thesis / Novel on the Circumstances of Writing (2001), presented exegesis and creative narrative as alternating, mirror-image, theory-then-fiction-then-theory chapters which blended together progressively until creative product chapters became, eventually, indistinguishable from dissertation chapters (Wise 2001). Wise's submission performed the evolution of fictocriticism, the creation of the thesis-slash-novel. It had a hard time passing examination in 2001.
In 2005, another student of mine, Marilynn Loveless, produced Mrs Shakespeare: Muse, Mother, Matriarch, Madonna, Whore, Writer, Woman, Wife - Recovering a Lost Life (2005). At Loveless's graduation, the Acting Dean refused to read out the title of her PhD; perhaps he considered it un-academic. The submission involved the chapters of a novel revealing Anne Hathaway as the real writer of Shakespeare's canon being alternated with the chapters of an exegesis about male-dominated discourse in the academy (Loveless 2005). Here the plaited texts worked off each other and created their own dialogue; Loveless's discontinuous narrative was about reading the gap between exegesis and artefact, and analysing it.
There's much to learn from the idea of the exegesis and artefact as plaited text. Barthes insisted on the death of the author because the exegetical wasn't present. He asserted that because the writer wasn't present in the work, the reader must alone create the work. But the creative writing doctorate's combination of creative product and exegesis insists on the writer's presence. The plaited text, in showing both the product and aspects of the process or its context, asserts the existence of the author."
Krauth, N. (2011). "Evolution of the exegesis: the radical trajectory of the creative writing doctorate in Australia." TEXT 15(1).
"In this engaging 1959 interview, her first on television, Ayn Rand capsulizes her philosophy for CBS's Mike Wallace. The discussion ranges from the nature of morality to the economic and historical distortions disseminated about the 'robber barons.' She also comments on her relationship with Frank O'Connor, provides some autobiographical information and gives her perspective on the future of America."
(Uploaded by hastelculo on 8 Jan 2008)
"Designerly ways of knowing, reflection in action/reflection on action, tacit knowledge, the language of things etc. The theoretical dimension of design research is usually described in numerous and various ways that tend to subsume in elegant formulas the complex relationships between designers and thinkers. Many design research bibliographies show a tendency to overquote a set of common references that could be perceived as the doxa of design research - either in the French theory (Deleuze, Baudrillard), or in the fashionable sociology of systems (Latour, Tarde) or the pragmatic approach (Schön, Simon, Dewey).
The Swiss Design Network one-day Symposium of 2011 Practicing Theory aims at understanding what are the real theoretical contexts of designers practicing design research, how these theoretical backgrounds are formed, explored and broaden, and what use is made of them in the everyday practice of a research project in design. Not only will we seek to understand where from designers think, but also in what directions their research could possibly push the activity of thinking. The aim is not to re-design the ideal library of design thinking, but on the contrary to interrogate the dialog that design research establishes with the historical discourse disciplines such as philosophy, sociology, semiotics or cognitive theories."
(Genève, University of Art and Design Geneva, 2011)