My thoughts on "What Makes Academic Writing Human(e): A Critical Realist Response" in: Bouchard & Zotzmann, eds. #CriticalRealism in #AppliedLinguistics #CambridgeUniversityPress 2026

#AcademicWriting
#WhatMakesWritingAcademic
#WhatMakesAcademicWritingHumane
#GenAI

https://www.cambridge.org/core/books/abs/critical-realism-in-applied-linguistics/what-makes-academic-writing-humane/C0B8F2E866A5750FE9B4C19FD04FD78A

The late 2020s as the final act of modernity

In The Reflexive Imperative Margaret Archer tells an initially slightly counter-intuitive story about modernity in terms of an accumulating struggle from which ever fewer people are able to insulate themselves. Her arguments rests on an understanding of how social and cultural change was encountered and responded to by differently positioned groups. For some it cast them in a position of protecting what was slipping away. For others it created the challenge of creating something new after change was forced upon them. The different interests of groups, as well as the changing ways in which they interpret those interests, leads increasing numbers to act in pursuit of those (often mutually exclusive interests) with important conequences:

Firstly, that these initial manifestations of competitive contradictions spread to affect all social institutions – in state and civil society alike – where the actions of collective agents were a spur to acquire organisation and to articulate goals on the part of disgruntled primary agents, as I have analysed at length for education. Secondly, that this spelt increasing mobilisation of greater and greater sections of the population, though far from the majority.

Reflexive Imperative Pg 27

In other words the more groups organise themselves in pursuit of their interests, the more imperative it becomes for inactive groups to defend interests that might have until then only been latently recognised. There’s a spiral of mobilisation which happens patchily and unevenly but creates a long-term tendency to ever increasing collective activity. I think we can see the depoliticisation of late stage neoliberalism as a temporary interregnum in which countervailing forces engendered a new radicalisation but that, as Richard Hames puts it:

There was this period we talked about a lot of a very rapid atomisation from the late 60s through to the 90s and early 00s. My sense is that the internet has reversed some of that, people have stitched themselves back together in new kinds of ways. That has happened in a context where there hasn’t been much political organising on the ground, but there has been a lot of political ideas and people have attached themselves to them.

In essence social platforms offered a new infrastructure through which this tendency towards mobilisation could begin a spiral of acceleration. Archer wrote in 2012 that “Those who decline such personal involvement could remain temporarily untouched by these struggles and their associated situational logic of competition … for the time being” (pg 31). The psychic counterpart to this is what Zizek once described as the desire for “floating freely in my undisturbed balance”. It’s a fantasy of being insulated from struggle, being above the fray in an individually sovereign life which will remain undisturbed by social antagonism. That’s exactly what Covid briefly ruptured for everyone, to at least some degree.

It’s what now becomes decreasingly possible for anyone in late 2025 as the far-right rises globally. It makes me suddenly wonder if rather than seeing a social formation beyond modernity, we are instead seeing something more like the final act of the modern story. Which again brings me back to my morbid but necessary preoccupation with the explosion of antagonism which the coming crisis will inevitably bring.

https://www.youtube.com/watch?v=Fa0x3c42pXw

#antagonism #archer #capitalism #collectiveAgency #crisis #criticalRealism #economicCrash #modernity #reflexiveImperative

📣 Platform and Agency: Becoming Who We Are now available

The first chapter is available on Google Books here. Unfortunately the book is going to be expensive in print (though an eBook is available) so let me know if you have trouble accessing it and I’ll do my best to help.

Here’s the introduction to the book:

We live in a digital age. That statement can feel platitudinous, yet it expresses a defining feature of our contemporary world: an era shaped by digital technology, from smart phones and tablets to the consumer-facing internet. While the term ‘digital age’ can obscure the variety of lived experience across different contexts, it also insists upon a horizon of change that exceeds immediate empirical observation. It implies a meta-process that will be difficult to characterise without oversimplifying the empirical complexity which ultimately defines it (Archer 2013). We can point to the rapid expansion of internet access across the global population, the diffusion of smart phones as primary devices, or the rise of social platforms that now dominate what ‘the internet’ means in everyday life. The danger in talking about a ‘digital age’ is that it can obscure the fact that global internet access remains deeply uneven, with many still lacking reliable connectivity. The range of what ‘the internet’ means can too easily be subsumed into epochal generalisations about digital change. However, if we avoid terms like ‘digital age’ we risk failing to grasp an emerging reality which surpasses any single trend. Once you insist on a certain degree of empirical robustness, it becomes difficult to keep hold of the meta-process. 

The starting point for this project is that such a meta-process is unfolding, which we urgently need to grasp but that doing so is an epistemically complex undertaking. These are not isolated or easily quantified phenomena, but rather a qualitative shift in the parameters of social life (Couldry 2020). There is a change in the texture of the social which is widely felt, yet difficult to pin down in a robust or comprehensive way. Nearly three decades ago, Castells (1996: 508) noted the “unseen logic of the meta-network where value is produced, cultural codes are created, and power is decide”, suggesting that this “increasingly appears to people as meta-social disorder”. It is this ‘meta’ level that we evoke by talking about a ‘digital age’, imprecise as that term may be. Only at this higher level can we address how the “parameters of social life – of social interaction and even of socialisation” have begun to shift, rather than confining ourselves to discrete new forms of interaction (Couldry 2024: loc 1174). Otherwise we are left with “the detection of empirical patterns” in which social transformation is inferred when a pattern is “big and bold enough”. These are by their nature perspectival claims, even when methodologically robust in their statistics, relying on ‘striking’ observations which produce an intuitive sense of transformation in the analyst (Archer 2013:: loc 1232).

And this is the conclusion:

The problems with the detraditionalisation thesis arose from the grandiose poetics which left it captivated by its own pronouncements about epochal change. For this reason I believe we ought to as cautious as we can be about declaring an outcome to sociotechnical change, without dispensing with the recognition there will be an outcome. If anything the vast investment in LLMs and the data infrastructure which supports them, intersecting with a post-pandemic political economy which appears to be leaving neoliberalism behind, heralds an intensification of change rather than a diminution (Tooze 2021;, Varoufakis 2023). It’s possible this might be leading towards a perpetual polycrisis, a social order unable to stabilise itself amidst an accelerating climate catastrophe. But even this doom loop, suggested by Seymour’s notion of disaster nationalism, represents a social order of sorts, even if it’s an apocalyptic one. 

It is difficult to incorporate this horizon of crisis into our frame of reference without subordinating our analysis of the interaction phase through which it is being generated. However by approaching platformisation through the concepts of psychobiography and personal morphogenesis, I have argued that we can avoid both grandiose (and premature) pronouncements about a ‘digital age’ and dismissive rejections of the reality of genuine change. The analysis I’ve offered of distracted people and fragile movements explores how platforms reconfigure rather than replace human agency. By examining how reflexivity operates within platformised contexts, tracing its biographical unfolding rather than proclaiming wholesale transformation, we gain a more textured understanding of contemporary social life. This has meant breaking with an account of agency premised, as Savage (2021: 191) puts it,  “on this ontological temporal difference between past, enduring structures, and a contemporary contingent agency that breaks from them”. Unless we can surrender this baggage, we are left with a meta-process defined through the falling away of the past, operationalising ‘tradition’ as that which is experiencing a decline and thus squeezing out continuities through definitional fiat. The problem is not an epochal horizon, as much as ontological assumptions which lead to the epistemic mistakes of pronouncing epochal change in a grandiose and premature manner. A realist conception of the platform can acknowledge its emerging status as a condition of our social existence, while remaining clear that is we who must decide what to make of it.

#criticalRealism #digitalisation #PlatformAndAgency #platformisation

📘 Have you written a PhD using critical realism?

The critical realism network has just launched a thesis archive to collect these as a public resource:

Our thesis archive provides links to doctoral theses written by critical realist scholars, as a resource to help other researchers understand how critical realism can be employed in social research.

#criticalRealism #doctoral #PhD #thesis

I'll be giving this year's keynote at #EATAW25 - alongside Suresh Canagarajah & Federico Navarro - on:

'AI Realism: Reclaiming the Human in AI-enhanced Academic Literacies' (cf abstract) {JM}
🤞
#PACEspace #AcWri #AcademicLiteracies #GenAI #CriticalRealism #OpenUniversity

www.eataw2025.com/keynote

After 16 years and 7 months I’ve finished Platform and Agency

I’ll do one more read through when it gets back from my proof reader, but the book I started in September 2008 with my PhD is now finished 👇

The virtue of the detraditionalisation thesis lay in its insistence on a meta-process, a change which exceeds empirical trends which can be measured. It provides, as Lundby (2009: 141) puts it, “a meta approach that makes it possible to integrate very different results of surveys and qualitative investigations into an overall coherent understanding”. The problems with the detraditionalisation thesis arose from the grandiose poetics which left it captivated by its own pronouncements about epochal change. For this reason I believe we ought to be as cautious as we can be about declaring an outcome to sociotechnical change, without dispensing with the recognition that there will be an outcome. If anything the vast investment in LLMs and the data infrastructure which supports them, intersecting with a post-pandemic political economy which appears to be leaving neoliberalism behind, heralds an intensification of change rather than a diminution (Tooze 2021, Varoufakis 2023). It’s possible this might be leading towards a perpetual polycrisis, a social order unable to stabilise itself amidst an accelerating climate catastrophe. But even this doom loop, suggested by Seymour’s (2024) notion of disaster nationalism, represents a social order of sorts, even if it’s an apocalyptic one. 

It is difficult to incorporate this horizon of crisis into our frame of reference without subordinating our analysis of the interaction phase through which it is being generated. However by  approaching platformisation through the concepts of psychobiography and personal morphogenesis, I have argued that we can avoid both grandiose (and premature) pronouncements about a ‘digital age’ and dismissive rejections of the reality of genuine change. The analysis I’ve offered of distracted people and fragile movements explores how platforms reconfigure rather than replace human agency. By examining how reflexivity operates within platformised contexts, tracing its biographical unfolding rather than proclaiming wholesale transformation, we gain a more textured understanding of contemporary social life. This has meant breaking with an account of agency premised, as Savage (2021: 191) puts it,  “on this ontological temporal difference between past, enduring structures, and a contemporary contingent agency that breaks from them”. Unless we can surrender this baggage, we are left with a meta-process defined through the falling away of the past, operationalising ‘tradition’ as that which is experiencing a decline and thus squeezing out continuities through definitional fiat. The problem is not an epochal horizon, as much as ontological assumptions which lead to the epistemic mistakes of pronouncing epochal change in a grandiose and premature manner. A realist conception of the platform can acknowledge its emerging status as a condition of our social existence, while remaining clear that is we who must decide what to make of it.

#biography #criticalRealism #epochalTheorising #personalMorphogenesis #PlatformAndAgency #platformStudies #socialChange #socialRealism

#bookReview; a new category of #blogs from #MoonLitPress! We review and recommend "To Travel Well, Travel Light" by Mary Coday Edwards. Edwards is at once a deep thinker and deeply spiritual. This extraordinary memoir recounts Edwards’ global quest for religious belonging.

https://blog.moonlitpress.org/To-Travel-Well-Travel-Light

#wordsByTerryl #bookwyrm #religion #sbnr
#writing
#SpiritualNotReligious
#CriticalRealism
#SurvivingChristianity
#JungianSpirituality
#JesusMovement

I liked this article for many reasons, including:

- it affords supervisors/ees a portal into #CriticalRealism

- it's written to build community through troublesome #ThresholdConcepts

Thinking like a critical realist: getting through the portal. Journal of Critical Realism https://doi.org/10.1080/14767430.2025.2458550

How did #CriticalRealism respond to Groff on truth?

[Since ditching FB, can't ask the CR community. Hoping someone here can help].

Groff, R. (2000). The Truth of the Matter: Roy Bhaskar’s Critical Realism and the Concept of Alethic Truth. Philosophy of the Social Sciences https://doi.org/10.1177/004839310003000304