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The University and the Undercommons
Philosophy thus traditionally practices a critique of knowledge which is simultaneously a denegation of knowledge (i.e., of the class struggle). Its position can be described as an irony with regard to knowledge, which it puts into question without ever touching its foundations. The questioning of knowledge in philosophy always ends in its restoration: a movement great philosophers consistently expose in each other.
I am a black man number one, because I am against what they have done and are still doing to us; and number two, I have something to say about the new society to be built because I have a tremendous part in that which they have sought to discredit.
The Only Possible Relationship to the University Today Is a Criminal One
"To the university I'll steal, and there I'll steal," to borrow from Pistol at the end of Henry V, as he would surely borrow from us. This is the only possible relationship to the American university today. This may be true of universities everywhere. It may have to be true of the university in general. But certainly, this much is true in the United States: it cannot be denied that the university is a place of refuge, and it cannot be accepted that the university is a place of enlightenment. In the face of these conditions one can only sneak into the university and steal what one can. To abuse its hospitality, to spite its mission, to join its refugee colony, its gypsy encampment, to be in but not of—this is the path of the subversive intellectual in the modern university.
Worry about the university. This is the injunction today in the United States, one with a long history. Call for its restoration like Harold Bloom or Stanley Fish or Gerald Graff. Call for its reform like Derek Bok or Bill Readings or Cary Nelson. Call out to it as it calls to you. But for the subversive intellectual, all of this goes on upstairs, in polite company, among the rational men. After all, the subversive intellectual came under false pretenses, with bad documents, out of love. Her labor is as necessary as it [End Page 101] is unwelcome. The university needs what she bears but cannot bear what she brings. And on top of all that, she disappears. She disappears into the underground, the downlow lowdown maroon community of the university, into the Undercommons of Enlightenment, where the work gets done, where the work gets subverted, where the revolution is still black, still strong.
What is that work and what is its social capacity for both reproducing the university and producing fugitivity? If one were to say teaching, one would be performing the work of the university. Teaching is merely a profession and an operation of what Jacques Derrida calls the onto-/auto-encyclopedic circle of the Universitas. But it is useful to invoke this operation to glimpse the hole in the fence where labor enters, to glimpse its hiring hall, its night quarters. The university needs teaching labor, despite itself, or as itself, self-identical with and thereby erased by it. It is not teaching then that holds this social capacity, but something that produces the not visible other side of teaching, a thinking through the skin of teaching toward a collective orientation to the knowledge object as future project, and a commitment to what we want to call the prophetic organization.
But it is teaching that brings us in. Before there are grants, research, conferences, books, and journals there is the experience of being taught and of teaching. Before the research post with no teaching, before the graduate students to mark the exams, before the string of sabbaticals, before the permanent reduction in teaching load, the appointment to run the Center, the consignment of pedagogy to a discipline called...