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Humanities and the (med school) curriculum[X-posted at Blogging Pedagogy. I'm pasting here for reasons my comment should make clear.] Some of you may have seen the article At Some Medical Schools, Humanities Join the Curriculum in Monday's New York Times. Prompted by the fact that
this article documents several students' experience in and (potential) use of a visit to the Met. Perpetually riddled with status anxiety about our role in the university, should we view such an "addition" as validation? as promising? as (well-deserved or -needed) promotion? I suppose I read this "news" differently. As though it's almost not news. Quickly, it becomes clear that the use-value of humanities is precisely that they provide another skill or techne, a way of seeing "the art of looking" as instrumental "to the practice of medicine" because "at least one study, published in The Journal of the American Medical Association in 2001, has found that looking at painting and sculpture can improve medical students' observational abilities." Now it shouldn't surprise us that the humanities are being instrumentalized, even if some romantic disciplinary hope wants to hold out against such instrumentalization (in order to set, say, English against, say, business majors). And even if there's something suspicious in the Bloomian hope for an ethic of learning for learning's sake, there's (equally) something supremely characteristic about our mode of production in the instrumentalization of everything, in the subordination of all "means" to other "ends." Which is why I say it shouldn't surprise us that the work of humanities, too, is being made into a means to another end. (In our capitalist mode of production, all work must be seen as separate from its product, a view inevitably consequent from the mode that alienates the worker from the product of h/er work.) And so it is only a matter of time before the real purpose (or value) of the addition of liberal arts courses to the medical school curriculum surfaces: Such an addition
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Refining the critique of instrumentalism
My friend Greg asked what constitutes instrumentalism and what is specifically capitalist about the notion that the work people do does something else and that that something-else can be enjoyed and can even be a legitimate purpose for the doing of the work. Greg illustrated his point by asking what makes the reading of literature or viewing of art illegitimate when it is done for the purpose of becoming a better diagnostician--as opposed to saving money, i.e. increasing HMO profits. Fair question.
My initial response was to say it's precisely the intervention of money that instrumentalizes work (the reading or viewing). To some extent, I'll still stand by this answer because it is the particular use of money here--i.e., the accumulation of money qua capital--that both represents the excess which is the surplus value of labour (and that is of course kept by someone other than the worker) and marks this particular instrumentalization as capitalist. (Was there a pre-capitalist form of instrumentalizing work? Well, sure, why not?)
My second response, now, would be that we should still recognize a distinction between the work a physician does with her patients and the work done by the same person (who works as a physician) when she is reading. Insofar as we must recognize her reading as work only when it serves another purpose (improving diagnostics), we are viewing her reading through a characteristically capitalist ideological lens. But if we see her reading as an alternative form of work that she performs as a worker--as intellectual labour--then we are pushing capitalist ideology a bit beyond itself (even if we are not yet escaping it). That is to say, we are challenging the capitalist comfort with division of labour by recognizing the person's ability to work as a physician and to also work as an intellectual.
production and consumption
Your post makes a lot of sense to me, and I'm starting to see more clearly why instrumentalization of the capitalist variety can be so pernicious. I'm wondering now about the difference between production and consumption. In your reply to Jim on Blogging Pedagogy, you quoted Marx to argue that producing aesthetic objects (works of art) is also a kind of work. Can you say more about how you see the consumption of art as labor? What would it mean in practical terms for capitalist society to begin to recognize the labor of doctor reading Proust or looking at a Picasso, not qua doctor, but as an intellectual?