Today, in the age of standardized testing, thinking and acting, reason and judgment have been thrown out the window just as teachers are increasingly being deskilled and forced to act as semi-robotic technicians good for little more than teaching for the test.

The Left doesn't realize that unless you create a formative culture and a critical consciousness capable of changing the way people think about the common sense assumptions that drive their lives, then you've got an ideological foundation for totalitarianism that not only destroys the capacity to think critically, it destroys the capacity to have convictions at all.

You don't have any vestige of democracy in this country. A report recently came out of Princeton University claiming that, of all the policies that have been made in the last thirty years, 95% of them were in the interest of the rich and had nothing to do with what people wanted - basic services, roads, all of that. They called it an oligarchy.

Students need to learn how to unlearn those elements of a market driven society that deform their sense of agency, reducing them to simply consumers or even worse to elements of a disposable population. So we need to understand who controls the means of public education and the larger forms of what Raymond Williams called the cultural apparatuses of permanent education both in terms of the dangers they pose and the possibilities they harbor.

[Ruling elie] haven't given up on neoliberal ideology, they use it. And I think they've normalized that ideology, the notion that, for instance, that economics should govern all of social life, to such a degree that it becomes increasingly difficult to challenge it.

The promises of higher education and previously enviable credentials have turned into the swindle of fulfillment.

The issue of who gets to define the future, own the nation's wealth, shape the parameters of the social state, control the globe's resources, and create a formative culture for producing engaged and socially responsible citizens is no longer a rhetorical issue, but offers up new categories for defining how matters of representations, education, economic justice, and politics are to be defined and fought over. At stake here is the need for both a language of critique and possibility.