1. technologies of the self in an age of insecurity malcolm n. macdonald university of warwick

2. My experience of the discourse of reflection Taught communication in Faculty of Medicine University of Kuwait PhD in medical discourse looked principally at the production, transmission, and reproduction of medical knowledge (after Foucault, Bernstein, Halliday) ELT: -the rise of reflective practice for (English) language teachers -Integration of seminars on reflective practice into collaborative module on ‘Issues and research into ELT’ External examiner for UG programmes (Oxford Brookes and elsewhere): -emergence of reflective writing as integral part of undergraduate assessed work ED programme for practicing teachers (TESOL and other areas) -short reflective piece written yet research assignment -module on reflective experience in ‘generic’ EdD for mainly FE teachers -action research as increasingly dominant form of research methodology Corpus of cross-disciplinary reflective writing in BAWE corpus

3. Reflection as Discursive Practice Technology of the Self (Foucault, 1987, 1988) - relation of the self to the self Pedagogic discourse (Bernstein, 1990, 2000) - relation of the self to institutions

4. Techniques of the self Art of existence Those reflective and voluntary practices by which men not only set themselves rules of conduct, but seek to transform themselves, to change themselves in their singular being, and to make of their life into an oeuvre that carries certain aesthetic values and meets certain stylistic criteria (Foucault, 1984, pp. 10-11). Reflective writing in ancient times The new concern with self involved a new experience of self. The new form of the experience of the self is to be seen in the first and second century when introspection becomes more and more detailed. A relation developed between writing and vigilance. Attention was paid to nuances of life, mood, and reading, and the experience of oneself was intensified and widened by virtue of this act of writing. A whole field of experience opened which earlier was absent (Foucault, 1984, pp. 28)

5. Care of the self There has been an inversion between the hierarchy of the two principles of antiquity, “Take care of yourself” and “ Know yourself”. In Greco-Roman culture knowledge of ones self appeared as the consequence of taking care of yourself. In the modern work, knowledge of oneself constitutes the fundamental principle (Foucault, 1988, p. 19)

6. Pedagogic discourse: social relations and discourse of reflection Symbolic control Symbolic control is the means whereby consciousness is given a specialized form and distributed through forms of communication which relay a given distribution of power and dominant cultural categories. Symbolic control translates power relations into discourse and discourse into power relations. (Bernstein, 1990, p. 134) Relations of power The more abstract the principles of the forces of production the simpler its social division of labour but the more complex the social division of labour of symbolic control. (Bernstein1990, p. 133)

7. Modulation between the social relations of production, the social relations of symbolic control and the orientation of knowledge Precapitalism: the medieval period Competitive capitalism: mid-nineteenth century Transitional capitalism: the twentieth century Reorganised capitalism: twenty first century

8. The knower and knowledge Trivium logic grammar rhetoric Quadrivium arithmetic (numbers) geometry (space) astronomy (motion) music (time) “Word before world”

9. Discourse of reflection in reorganised capitalism The re-emergence of an ethical discourse about the self in relation to i a discourse of ‘professionalism’. ‘shared competences’ (similar to) as opposed to ‘specialised performances’ (different from) ‘organic solidarity’ as opposed to ’mechanical solidarity’ ‘transferable skill’ reinstatement of the Trivium, a discourse of the knower, in which to embed the discourse of knowledge (the Quadrivium). instructional discourse (ID) embedded in a regulative discourse (RD). evaluative rules inculcates a deep-rooted and lifelong sense of auto- evaluation (and guilt)