be formed or individuated, even for ourselves, in ways that neither distort
our intentions nor leave them opaque" ( Campbell 1994: 454-455).

I believe that educational environments can do both of these things: pro-
vide shared resources to learn to articulate feelings as expressions of what is
important and provide uptake and response frequently enough that collab-
orative and individuated meanings can take shape. (Of course, schools and
classrooms can as easily be sites where the absences and silences are perpet-
uated and exacerbated.) But the pedagogy of lability gives me hope as a
crucial alternative to the capitalist manifesto, that the school should not set up
expectations that will not be fulfilled within the society. One direct route to
challenging the reproduction of docile workers is to provide students with
paradigms and environment to encourage our slippery and unstable lability
so that, precisely, we do develop expectations that far exceed what the ex-
isting system offers us.

A final note about Calvin and his sister: I want Calvin to want to go to
the library himself to find more books that will challenge him; and as for
Calvin's sister, I want so many things for her, not the least of which is an
educational setting in which she can take emotional and intellectual risks
and explore the experience -- in her words -- of "not being held back in any-
way," and, in my vision, without having to refuse the possibilities of being
a woman. To create education as a radical space of possibilities, our inter-
disciplinary studies need to recognize the central contribution of feminist
theories and analyses of emotion and power as a way to understand the
subtleties of hegemony and resistances.

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