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In their collaborations over recent years the authors have worked, through their written dialogue, in pursuit of understanding subjectivities and their 'becomings'. Until now they have not explicitly explored their subjectivities as men. Their starting point in this paper is that they do not take the assignation 'men' for granted. Using collective biography, they are interested in how the worlds that they inhabited and that inhabited them in their early lives produced, and continue to produce, 'boys' and 'men'.

In this paper we explore the very particular forms and productive possibilities of collaborative writing that are generated in collective biography workshops, focusing in particular on the collaborative generation of memory stories. Drawing on conceptual resources from Deleuze and Barad we work our way through the paradox of working with intensely felt evocative memories within the poststructural conceptual space of the deconstructed -of-thought. We analyze a story told in a collective biography workshop on writing, and work with it in relation to the concepts of being as emergent within the encounter, intra-action or the entanglement of agencies, the significance of matter, the movement from perception and affection to percept and affect, and diffraction as concept and practice.

This article takes up the question of literacy and its relationships to gender, race, class sexuality, and neoliberal ideologies. It traces the various feminist critiques of the relation between gender and literacy. It uses the memory stories of learning to write written by young American women, in the context of a collective biography exercise done in a women's studies university classroom. I analyze the stories for what they reveal about neoliberal subjectivity (and resistance to it), such as self-regulation, competitive self-making, and the affective responses to both the constraints and possibilities of what it means to encounter and work with literacy as a form of self-making.

This article deploys a collective biographical methodology as a political and epistemological intervention in order to explore the emotional and affective politics of academic work for women in neoliberal universities. The managerial practices of contemporary universities tend to elevate disembodied reason over emotion; to repress, commodify, or co-opt emotional and affective labor; to increase individualization and competition among academic workers; and to disregard the relational work that the article suggests is essential for well-being at work. The apparent marginalization of feminist and feminine ways of being, thinking, and feeling in academia is examined through close readings of three narrative vignettes, which are based on memories of the everyday academic spaces of meetings, workshops, and mentoring. These stories explore moments of the breaking of ties among women and between men and women, as well as document how feminist relationalities can bind and exclude. The article suggests that academic ties are both part of the problem and the solution to countering neoliberal policies, and that academic relationships, especially with other women, are often experienced as unrealized spaces of hope. Building on feminist scholarship about race and diversity, the article reflects on how relational practices like collective biography create both inclusions and exclusions. Nevertheless, it suggests that the methodology of collective biography might engender more sustainable and ethical ways of being in academic workplaces because it provides the resources to begin to create a new collective imaginary of academia.

The core question of the MIT economics department's history—why has MIT economics risen to prominence so quickly?—requires an approach to the history of economics that focuses on the role of the networks within which economists operate and how their ideas diffuse and gain scientific credit. By reconstructing the network of MIT economics PhDs and their advisers, this article furnishes evidence of how MIT rose to prominence as documented by the numerous ties of Nobel laureates, Clark medalists, elected officials of the American Economic Association or the Council of Economic Advisers to the MIT network. It also reveals the MIT economics department as a community of self-replicating economists who are largely trained by a few key advisers who were mostly trained at MIT as well. MIT has a disproportionate share of graduates who remain in American academe, which may be an important factor in MIT's rise to prominence. On a methodological level this article introduces collective biography, or prosopography, a well-established historiographical method, to the field of the history of economics.

This article deploys a collective biographical methodology as a political and epistemological intervention in order to explore the emotional and affective politics of academic work for women in neoliberal universities. The managerial practices of contemporary universities tend to elevate disembodied reason over emotion; to repress, commodify, or co-opt emotional and affective labor; to increase individualization and competition among academic workers; and to disregard the relational work that the article suggests is essential for well-being at work. The apparent marginalization of feminist and feminine ways of being, thinking, and feeling in academia is examined through close readings of three narrative vignettes, which are based on memories of the everyday academic spaces of meetings, workshops, and mentoring. These stories explore moments of the breaking of ties among women and between men and women, as well as document how feminist relationalities can bind and exclude. The article suggests that academic ties are both part of the problem and the solution to countering neoliberal policies, and that academic relationships, especially with other women, are often experienced as unrealized spaces of hope. Building on feminist scholarship about race and diversity, the article reflects on how relational practices like collective biography create both inclusions and exclusions. Nevertheless, it suggests that the methodology of collective biography might engender more sustainable and ethical ways of being in academic workplaces because it provides the resources to begin to create a new collective imaginary of academia.

The publication attempts to trace and analyze the fate of naval officers who graduated from the Naval college in 1901, which makes it possible to model with a high degree of confidence the behavior of former naval staff officers during the Civil war and after it, and to f articulate several patterns.