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ILLICH IN DEBATEAt various points in his life, Ivan Illich has written about most of the significant components of society. His philosophic process is twofold: he criticizes the existing structures and he establishes a new, somewhat utopian, social ethic of conviviality. Thus, he can be applied to debate in two major ways, in supporting values of autonomy and conviviality or as the basis for a critique of institutions and reform, particularly schools. With regards to autonomy, Illich uses an existentially based explanation for the importance of autonomy. Unlike the nasty, brutish and short depiction of a state in which individuals enjoyed autonomy, Illich conceives of it from an intellectual perspective. He argues that individuals require both the awareness of the vast number of choices available and the freedom to make decisions for themselves in order to gain any level of fulfillment from life. But what about that nasty, brutish and short thing? Illich maintained a corollary value of austerity, which is the recognition of our interconnectedness. In this sense, Illich becomes more of a post-modern social contract theorist. Individuals have internalized the compassion for others and the desire for all to succeed. As a result, in Illich’s convivial society, each individual would have autonomy, but they would choose to use it in a positive manner. If you do not wish to embrace Illich’s Utopic vision, it may also be helpful to note that he sees autonomy as the only means of effecting change in society. He recognizes the risk involved with granting heightened autonomy, but argues that the benefits are greater. “Freedom to learn is freedom to learn prejudice but it is also freedom to overcome prejudice. The scholastics saw this same point clearly when they argued that if man is to do good he must be able to sin. Compulsion to learn may be compulsion to avoid prejudiced behavior but only a free act will overcome prejudice itself and we cannot compel a free act.” (Tools for Conviviality) This type of argument can also be applied to the question of censorship. Because of Illich’s existential foundation, he would favor the greatest possible access to all information. As a critique of institutions, Illich’s analysis occurs on multiple levels; he argues against authority, credentials, routines, really the foundation of what any institution is. In terms of authority, Illich recognizes that the goal of any institution is survival, and thus they strive to promote their legitimacy. Just as school claim a monopoly on knowledge, stores claim to be the only way to get food, or courts justice. The problem with this is two-fold. First, in order to get and maintain authority, institutions have to commodify their service to sell you something. Second, they have to delegitimize any alternative, possibly more natural, means of obtaining their function. The tactic to do this is indoctrination, which also is used to unite the parts of the institution. Even if the goal of the institution is a good one, like justice or charity, Illich claims that in reality such things cannot truly come to exist except through the exercise of free will. Moreover, brainwashing by an institution with good intentions makes it easier for other institutions to indoctrinate. Institutions also fabricate standards in order to prove their authority. Schools hand out diplomas, nurses are certified, etc… Illich contends that these credentials are not accurate reflections of achievement, but rather measures of adhesion to the mode of the institution. Moreover, the societal valuation of these standards causes them to pushed on people, until finally they are internalized and people want to conform (i.e. anorexia). Additionally, it may be interesting to note, that Illich does not believe that reform within the system is possible. Given the fundamental flaws of institutions, any reform conducted would be subject to those same procedural flaws. On the other hand, Illich did believe that institutions were once helpful, but over time they go too far, until the process of institutionalization reaches a certain threshold and becomes counterproductive. For example, the automobile: Cars initially made travel faster and easier, but then it also made cities spread out so there was no time saved, and finally, traffic jams may actually make walking preferable. According to Illich there is no way to go back to a time when institutions were utile and stay there. Consequently, he advocates for a mindset shift, a mass awaking of the convivial. BIBLIOGRAPHYBarrow, Robin. RADICAL EDUCATION: A CRITIQUE OF FREESCHOOLING AND DESCHOOLING. New York: Wiley, 1978. Carnoy, Martin. SCHOOLING IN A CORPORATE SOCIETY; the Political Economy of Education in America New York: McKay, 1972. Elias, John L. Conscientization and Deschooling : Freire's and Illich's Proposals for Reshaping Society Philadelphia: Westminster Press, 1976. Gabbard, David A. Silencing Ivan Illich : a Foucauldian analysis of intellectual exclusion San Francisco: Austin & Winfield, 1998. Hern, Matt, Ed. Deschooling Our Lives. Ivan Illich & Aaron Falbel, Foreword. Philadelphia: New Society Publishers, 1996. Havighurst, Robert and Daniel Levine. Farewell to Schools??? Worthington, Ohio: Charles A. Jones Publishing, 1971. Hoinacki, Lee and Carl Mitcham, eds. The Challenges of Ivan Illich : A Collective Reflection Albany: State University of New York Press, 2002 Ivan Illich Tools for Conviviality (New York: Harper & Row, 1973) 11. Illich, Ivan and Barry Sanders. A B C : the alphabetization of the popular mind San Francisco : North Point Press, 1988. Illich, Ivan et al. After deschooling, what? Alan Gartner, Colin Greer, and Frank Riessman, Eds. New York: Harper & Row, 1973. Illich, Ivan. Celebration of Awareness: a call for institutional revolution Garden City, N.Y.: Doubleday, 1970. Illich, Ivan. Deschooling Society New York: Harper & Row, 1970. Illich, Ivan et al. Disabling Professions London: M. Boyars, 1977. Illich, Ivan. Energy and Equity New York: Harper & Row, 1974. Illich, Ivan. Gender New York: Pantheon Books, 1982. Illich, Ivan and Etienne Verne. Imprisoned in the Global Classroom London: Writers and Readers Publishing Cooperative, 1976. Illich, Ivan. In the Vineyard of the Text : A Commentary to Hugh's Didascalicon Chicago: University of Chicago Press, 1993. Illich, Ivan. Medical Nemesis : The Expropriation of Health New York: Pantheon Books, 1976. Illich, Ivan. The Right to Useful Unemployment and its Professional Enemies London: Boyars, 1978. Illich, Ivan. Shadow-Work Cape Town: University of Cape Town, 1980. Illich, Ivan. Tools for Conviviality New York: Harper & Row, 1973. Illich, Ivan. Toward a History of Needs New York: Pantheon Books, 1978. Illich, Ivan et al. Tradition and Revolution Lionel Rubinoff, Ed. New York: St. Martin's Press, 1971. Macklin, Charles. When Schools are Gone : A Projection of the Thought of Ivan Illich St. Lucia, Q.: University of Queensland Press, 1976. Marin, Peter, Vincent Stanley, & Kathryn Marin. The limits of schooling Englewood Cliffs, N.J.: Prentice-Hall, 1975. Ohliger, John and Colleen McCarthy. Lifelong Learning or Lifelong Schooling? A tentative view of the ideas of Ivan Illich with a quotational bibliography Syracuse, N.Y: Syracuse University, Publications in Continuing Education, 1971. Pattanayak, D.P. Multilingualism and mother-tongue education OF Ivan Illich, Forward. New York: Oxford University Press, 1981 Rist, Ray C., Ed. Restructuring American Education New Brunswick, N.J.: Transaction Books, 1972. Troost, Cornelius J., Ed. 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