In “A Case for Study: Agamben’s Critique of Scheffler’s Theory of Potentiality,” Tyson Edward Lewis give us a very rich and thoughtful essay. I like very much the idea of the question mark as an invitation for stupefaction and I especially appreciate the way in which he criticizes two main discourses that seem to structure our actual educational regime: (1) the attractive discourse on the fulfillment of each individual’s true potential, which we know in Europe as the “development of one’s talent” — maybe to be translated as capability in Israel Scheffler’s terms — and implying that everybody has her/his particular talent or talents and should have equal opportunities to develop them; and, (2) the equally attractive discourse of “learning.” To go, so to say, beyond “capability/talent” and beyond “learning” (to use Gert Biesta’s phrase) seems to me indeed of crucial importance if we want to maintain something which we call “public education” or even “the school” (that is, I believe, what Lewis refers to when he mentions the threads of neoliberal educational reform). Let me say that I take the school here not as the institution we have known ever since the nineteenth century, which in my view is one of the ways in which “school” has been tamed, but as being the democratic invention of a particular esthetic arrangement — understood as a materializing and spatializing of “free time” (of undestined, uneconomic, unproductive time), the original meaning of the Greek schole — which, by its very acts of separation, profanation, and disclosure disrupts the connection between a certain social position or background, some body and particular capacities, propensities or capabilities. And which, thus, offers an experience of potentiality, which indeed is itself not to be understood in terms of capacities, propensities, or capabilities. One could consider the invention of school to be the disruption of Plato’s fable of the metals, saying that some are born mixed with gold, others with silver and still others with iron, each therefore being especially fit for particular positions in the social order. Plato himself says it is indeed just a fable or fairy tale told to maintain the social order (I suspect that not on the level of “theory” but of discourse the tale of potential often sounds like a perfected version of the tale of the metals). The disruption operated by the school has to do with the school being a place for study (and exercise) and not primary for learning.
Read full abstract