 Well, thank you very much Mary for that generous introduction and I'm sure you were thinking, as she recited all those places I've been, he just kept one step ahead of the police all the time. I even went to New Zealand and I recommend it by the way, if you're thinking of somewhere where they really do believe in democracy, mae'n gweithio'r llai yn y lleol. Felly, mae'n gweithio'r dda i'r hordd ar y gyflwyno, ac mae'n gweithio'r ddwy. Why have we got to listen to this man, Gerald Grace, talking about professionalism? Haven't we got enough trouble as it is? Well, if you're thinking that, and some of you will be, I know, I have to remind you of the text from St Paul without grace, none shall be saved. So you say I had to be here this evening for your own good. There is another text, you know, it's useful having a name like Grace. St Paul uses it constantly. There's another text which says with grace all things are possible. Now, I don't want to claim this, of course, this is St Paul. He sometimes went over the top in his reference to Grace, I think. But I do hope that as a result of this evening's session, you will, A, know more about what professionalism has meant historically. B, how it has changed over time. C, what the contemporary challenges for professionals and professionals are in a world of global marketisation and competition. Because be entirely clear about this, this is the world we now occupy. You as professionals will be trying to realise your concept of what being a professional means in a world of global marketisation and competition. And D, I hope you will start to reflect upon your own position as an education professional today and how you are forming your own conception of the professional role, its values and its integrity. Now, you have a handout text called Professions Sacred and Profane, which I have recently written as a chapter in a forthcoming book to be published by Routledge, to be called Knowledge and the Professions. It will be edited by Michael Young and it will be published later this year. And what you have in front of you is part of my chapter. It's not all of it, but it's the first part of it. Now, you've got this handout for two reasons. The first is that this is a study document for you to take away and reflect upon in some depth. We are not going to cover the amount or the number of issues in the time available. So it is a study document and I hope you will engage with it. But secondly, it's a text for you to follow now because at any moment I may point to any one of you and say, read the next paragraph. And I do this because, as you well know, our present Secretary of State, Mr Michael Gove, believes that the old pedagogic practice of reading around the class, which I no doubt was extant when he was a pupil in school, guaranteed educational standards and, above all, attention to the text. And they, coming away from reading around the class, I'm sure Mr Gove believes, is the result of our present under-achievement in education and so on, striking teachers and all this. It's all been caused by stopping reading around the class, which was a very good disciplinary method. I'm going to use it so I can point to any one of you so I want you to be on text and on task there. It could be you. And in this case it doesn't mean the lottery. It means attention. Okay. Will you turn now to that text please? And I will begin to outline the argument I'm going to make. It's going to be an approach to understanding the concept of a profession and what professionalism means and I'm going to take it across three historical periods. We'll be looking at how the profession started in the Middle Ages. So this will be professions in what I call the culture of the sacred. We're talking here about Europe. We're talking here about a Europe that was very much under the influence of the Roman Catholic Church, the Roman Catholic Church was the dominant agency that shaped culture and people's thought and their understanding of things. So there was, so to speak, a great culture of the sacred that spread all over Europe where everybody, nearly everybody, believed in God, believed that Jesus Christ was the Son of God and believed that the Catholic Church was the only means that they were going to find salvation. So it was a very strong dominant culture. It permeated everything including the first professions. So we'll look at that. That's the origin of the whole idea of a profession. Then we'll move to the 18th century, that's a long haul. In the 18th century we come to that great intellectual revolution, I think we can call it, which is called, or maybe so called, the Enlightenment. In the Enlightenment, a spirit of scepticism, of questioning, of all established institutions, ideas, dogmas and above all of course, the church and religion in general, this was under close question and being rejected by the intellectual strata of society at least. So we will look at what happened to professions then after the culture of the sacred. We'll look at the culture of the profane, as Durkheim called it, the culture of the profane. And then in the third phase we'll look at professionals and professionalism today, your world, which we can describe. We'll talk about professions in the culture of global marketisation because that is how the world is now. The dominant culture in the whole world, expanding its influence all the time to every part of the world, is the idea of free market enterprise and the commodification of everything. In the end everything will be commodified and will be up for sale. That's the sort of world that you will have to try in your professional role to come to a view as to whether, yes, this is progress, it's going to liberate us, it's going to make us powerful and prosperous, or whether in your professional role you may begin to think, we're on the wrong course here, professionally I don't think this is the sort of world that our children should be inheriting. So that's the snapshot of it all. So let's begin then on the introduction there with my first statement about the essence of a profession. I begin there. The argument of this paper is that professions and professionals have a crucial role in society which is to speak truth to power. That's a very powerful statement but that in essence is what the professionals were in the beginning and the question we have to keep thinking about is are they prepared to do that today? Are they prepared to speak truth to power? Because while that is a fine example of the integrity of a profession, it's concerned about truth and therefore it must speak truth to whoever has power. And that is what Sir Thomas More did. In the 16th century he spoke truth to power and it was some power. It was Henry VIII, not a man accustomed to having his will or purposes crossed by anybody. And Thomas More, a lawyer, remember, of the first professions, a lawyer, was going to say to him, in effect, because he didn't actually explicitly say it but it was quite implied by his action, no king can take the title head of the church. This is impossible. The head of the church in Europe is the pope and no king can take this title. Henry knew exactly what he was doing, what he was saying. It was the truth, as understood in that period, and More had the nerve to stand up to that great power and deny it its final control of everything, not only the state but the church in England to make himself the head of the church in England. So, I always think that although, of course, Catholic Church made him a saint, he was beheaded 1535 and the church, after careful consideration, made him a saint in 1935. See, this church doesn't go in for snappy quick judgments. It weighed everything in the balance in 1935. It decided he was undoubtedly a saint and would be made a saint. And then, of course, he was made the patron saint of, obviously, lawyers, he is the patron saint of lawyers, and of statesmen, if there are any about. But he's the patron saint of statesmen. Speaking truth to power, then, is at the heart of being a professional. But just remember this if you think that's really inspiring. Tomorrow, I'm going to say to the head teacher, this situation here has got to be changed. It's not working. And as you receive your dismissal letter, you will be able to say, thank you, Professor Grace, for what you did for me. Now, I mean, we have to recognise the consequences of speaking truth to power is dangerous. It needs integrity, moral courage. For speaking truth to power, Thomas Moore was beheaded. Was he not? The ultimate sacrifice. So, but it's a great idea, and that's how the profession started. So you see there, I say, this was one of the first roles of the first professions of priesthood, medicine and law. These were the three great original professions. And what I'm concerned about is that today, professionalism is being reduced in scope. The one the modern world wants is technical expertise. You've got to have skills and specialist knowledge. They want that. And you've got to deliver, and this is the word used everywhere, you've got to deliver an efficient performance because your performance is going to be measured in all sorts of ways in whatever field you're in. It's going to be measured. So that is the danger that we might be moving from speaking truth to power within some integrity to I just do my job. I do it well professionally because I'm skilled and I'm knowledgeable and I can deliver the results that somebody wants, customers, the state or whatever. But that will be a great reduction if that happens, a great reduction of the essential concept of being a professional. So let's turn then to that first section then reminding ourselves about how professions were in the culture of the sacred. And I'm going to point to Dr Fincham and ask if he would kindly read the section under that heading please. Specifically in Europe, professionalism was formed in the religious culture and habits established by the hegemony of the Catholic Church. Thus the first professions of priesthood, medicine and law were shaped by a social milieu which invested the technical activities of the practitioners with a spiritual, moral, ethical and even on occasions political significance. While under the jurisdiction and command of the temple authorities of the time, such professionals had another allegiance to the service of God and to the revealed truth as taught by the Church. This was the concept of professional vocation. If you could just pause there Dr Fincham for a moment. So that again is the central part of the concept of profession in its historical origins. It wasn't a job, it was a calling. And this idea of calling, well calling from where, from what, well obviously in that age, it was a calling from God. People had a sense they were called to do something. And so the fact that certain ways of expressing yourself as an adult was mediated by this idea that God was calling you to be, what, well of course, could be a priest, could be a nun, could be a lay brother of some sort, or it could be to be a lawyer, to be a doctor, to follow the great physician that was Jesus. That was the calling, some people felt they had that calling. And so that gave a relation of their work to something transcendental, something outside of this world, something divine. And so that is why I'm talking about professions being located in the culture of the sacred and having a sense that they were called to do something. And I think just reflecting a little bit further on that, that's probably something that we are losing very rapidly in our schools, the idea of vocation. I think the whole culture of vocation, and now of course vocation can be expressed in all sorts of ways, not just in a specifically religious form, but in all sorts of roles in one's adult life that are service to the common good, service to those in need, is a form of lay vocation, of course. But I think what is dominant among our young people because of the age in which we live is that they hardly live, I think, in a concept where vocation means anything to them. They live in a culture of jobs, and they understand, especially in this time, the importance of getting a job. So the culture of jobs at this time has a particular salience in their mind because they're aware of over 2 million people being unemployed and desperately trying to find a job. It's like trying to find the holy grail, you see. So we have to reflect on how can we as professionals, with young people as they are being formed in school, try to keep alive in their minds the idea that they should be thinking about, have they got a vocation to do something rather than only what's a good job and what's going to pay a lot of money? I have to say I was quite shocked when my grandson, Patrick, going to a Catholic school, he's now 15, and I said, have you started to think at all about what you might want to do when you're an adult? And he said, well, he said, I think I would like to be a doctor. He's got the vocation, it's come to him. 15 is good, the service of other people following the example of the great physician of Jesus Christ, wonderful. He said to me immediately after, grandad, he said, I've heard that doctors get about £80,000 a year. And I thought, oh my God, my idea. I said, I hope that's not the main thing in your mind, but not the main thing, he said, knowing that in my presence he would have to play his cards carefully. But it struck me, you know, there he was out of a Catholic school where one might hope the ideas of vocation were still alive and would affect some students. But he had his my on, it could be 80,000 a year now. These are the things we're going to have to struggle with. Okay, would you mind carrying on, please, Dr Fincher? We'd got to the concept of professional vocation, if you remain. The priesthood existed to administer the sacraments and to witness to the truth. The physicians were called to continue the work of the great physician. The lawyers were called to administer the justice and mercy of God. To be a professional in its historical origins was at the best to have a command of esoteric knowledge and competencies set within a moral framework of service to the plam tu. Guided by the teachings of religious faith. The notion of a calling gave to the early professions a relation to the sacred. Over time, professionals such as physicians and lawyers began to form associations and organisations which codified the moral principles which ought to regulate professional behaviour. At another level, that or various merchants and traders, guilds were established to regulate economic activity. The culture of the sacred as mediated by the Catholic Church shaped these forms of regulation involving concepts such as the sanctity of life, service for the common good, the just price, the just wage etc. Thank you very much. Wouldn't it be nice if we hadn't lost those early concepts such as the just price and the just wage? The Church was able to regulate even forms of commercial activity to ensure that there wasn't naked exploitation or taking of excess profits. It attempted to regulate the early markets that were appearing in the Middle Ages. But, as you look at the next section you see right, we come then to the 18th century and we come to this phenomenon, the so-called enlightenment. As a philosophical and cultural movement then with its questioning of traditional doctrines and values and its emphasis upon individualism, the free use of reason and it marked the beginning of the end of the culture of the sacred as the dominant habitat in Europe. Now the major transition from a culture of the sacred to a culture of the profane in which religion and ideas of a conscience collective were marginalised, provided a great intellectual challenge for the French sociologist and all of this first part of my work is based upon his work, Emile Durkheim. At Durkheim himself was a Jew, a non-practising Jew, a secular Jew we might say, he was not a religious man. But what is very interested when you read Durkheim is that although he was not a religious man himself, he had a profound understanding of the importance of religion and of the various functions that it performed in society. I must say I once read his description of what the Catholic mass means to Catholics and I tell you it was absolutely brilliant, brilliant. Coming from a man who was a secular Jew who didn't even believe in any of this but he had a remarkable capacity to see the significance of certain ritual forms and how they could impact upon people and he expressed it beautifully. So he saw that the culture of the sacred was now in retreat and he was glad of that. He wanted a secular culture in which there could be free use of reason, no great dominating church, no body of dogma controlling people, but the people should be rational and free to think and come to their own position. But while he celebrated that he had great worries about, but if that's so, what will be the basis of any social solidarity in the future? Because it looks as if every individual would be doing their own thing using their own reason and so on and he feared that a state would come which he called anome. Anome was a state where there was no idea of a sort of moral code that most people would endorse. It's a sort of moral anarchy and possibly a social anarchy he felt would come once the moral framework that the church had provided was pushed to one side. So in the text, professional ethics and civic morals, which I've used as the basis for my paper, he spends a lot of time thinking, well, how are we going to get social solidarity and some form of moral understanding and agreement if the power of religion is now marginalised? How can it be done? So we come then to the second part. What would professionalism be in the culture of the profane? Now I would like James Talom. Is there a James Talom? There is. Where is this James Talom? Would you mind then reading the paragraph under that heading, please? This cultural chain involved the end of the harmony of the happy church, of the Christian teachings and the culture of the sacred, which is sustained and has associated values and practices. In its place, third time observed, especially in France, the development of a profane culture in which dominant principles were reason, individualism, enterprise, or relative personal employment. The religion has retreated from its social role as regulator of social economic and political life to a minor role as a guide to some believers in their private lives. This newly established profane culture challenged Durkheim to consider the pathways of social solidarity and social order and the form of moral regulation of human behavior could be guaranteed in the future. The problem was, as Durkheim expressed here, Thank you, James. I'll take over now. So thank you for that. Well, this is a very powerful quotation from Durkheim. And as I read it, I want you to think whether you agree with it or not, because he's making a very strong statement here. This is what he said. And remember he was celebrating religion being pushed aside as a great controlling apparatus. He wanted the freeing of people's minds, the idea of rationality, arguing your position, questioning whatever was taken to be true at the time. But where would it lead is what he was worried about. Not what he says here. It is not possible for a social function to exist without moral discipline. Otherwise, nothing remains but individual appetites. And since they are by nature boundless and insatiable, if there is nothing to control them, they will not be able to control themselves. So this is what worried him. Now, of course, a humanist, I think, would say, well, I don't accept that for a moment. That is a very bleak view of human nature that we have to have some external apparatus to control us, to keep us doing the right thing, trying to be ethical and moral. It's perfectly possible for us to do it in ourselves. We have the capacity in ourselves to act in a responsible, moral and ethical way. Okay, well, that's what humanists believe. But Dirkheim certainly did not. He believed that there would be an anarchy in the world, an anomy, a lack of a agreed moral and ethical principles, unless there was some agency that would work to preserve it. So, as I say then under that quote, recognising that the church could no longer be regulator of social and economic activity, Dirkheim came to the view that this role had passed to the secular state, which he accepted would have to be the organ of moral discipline in profane culture. However, an all-powerful state like an all-powerful church might become an oppressive force in society. Other social institutions were required to achieve a situation of some balance of power, institutions which in some senses could monitor the activities of the state. For Dirkheim, these other social institutions would be found in the secular professional associations with their relative autonomy and codes of ethics. As Turner, who writes the introduction to Dirkheim's book in English, Turner makes this very useful point, the real dislocation of modern society was the absence of intervening social institutions between the individual and the state. Occupational and professional associations were intended to fill this gap, so there's Dirkheim's solution then. Although the state now has got to be the ultimate controller of behaviour in society, it's not going to be a direct relation between this great, powerful state and all these individuals. There has to be a mediating level, and for Dirkheim, he thought the professions, of course, they will be the mediating level because they have been formed to speak truth to power. So they can speak to the all-powerful state in the name of all these individuals, but they would be secular persons, they wouldn't be religiously formed. So that's how professions started to change their nature then in the culture of the profession. And you'll see further down on that page he says, Dirkheim, the professional group is by no means incapable of being itself a moral sphere since this was its character in the past. So he's saying, alright, well it was like that in the culture of the sacred. Now we're in the culture of enlightenment, of reason and so on, but they can still be the agent of a moral approach to social life, political life, economic life. And at the bottom of the page, I hope it's the same on yours as mine, the big problem that he spends a lot of time worrying about is the problem of capitalist enterprise which had now emerged in France and was becoming very powerful. And so I say there, it remained a major problem to which Dirkheim devoted the greater part of his analysis. Whereas the pre-capitalist enterprise and training have been regulated by the guilds and the church, these agencies were no longer powerful in modern society. Therefore, in the realm of capitalist enterprise and business relations, Dirkheim perceived a moral vacuum. And his book, Professional Ethics and Civic Morals presents a powerful analysis and a critique of this situation, which I think resonates with many of our contemporary problems. So if you move on to where I have those bullet points that are what Dirkheim is saying about unregulated capitalist enterprise in France as he saw it. Now just look at those quotes and remember he's talking about early capitalist enterprise in 19th century, early 20th century France, but I believe every one of them is totally applicable to the conditions that we have now in our globalised world. He was very, very perceptive in this. Look at this. This lack of organisation, he means no ethical moral code in business. This lack of organisation in the business professions has one consequence of the greatest moment, which is that in this whole sphere of social life no professional ethics exists. Second point, this a moral character of economic life amounts to a public danger. Third point, clearly if there has been self delusion to this degree among the classical economists, it is because the economic functions were studied as if they were an end in themselves without considering what further reaction they might have on the whole social order. In other words, economics under capital ceased to be as it was in its early historical formation when it was called political economy. And that was the proper conjunction because it said, OK, economics then relates to the various rules and procedures relating to business and commercial activity. But it is related to politics and to social consequences. So in the past it was always called political economy. At this time it was beginning to call itself economic science. And economic science then withdrew itself from any relation to thinking about what are the political consequences of this, what are the social consequences of this, what are the moral consequences of this. This isn't for science. It was going to hammer out scientific laws about supply and demand and cost and benefit and so forth. It was going to turn itself into a sort of economic mathematics, if you like, but not looking at the wider implications of it. He saw that happening and he knew that that would be disastrous. We could say, I think, very much that our present financial troubles in the world have very much come from that sort of practice. And look at the last point which he said, the more the markets expand, the greater the urgency of some regulation to put an end to this instability. Well, they have expanded all over the world and there is still no system that really regulates them. Hence, we have these endless serious financial crises because it's a completely immoral area of human activity. It doesn't recognise ethics or morality in any serious way. Okay, we come then to the third stage, your stage, where you are professionals in the culture of global marketisation. So, could I ask Emma Taylor to read that? Emma Taylor, is she here? Can I just pause you there for a minute, Emma? I had to bring all your folders, if I can carry anything else. I was thinking, I wanted to bring you the three volumes of castells, I have them, they're mind blowing. Each one is about as thick as that. There are three of them and they're full of the theory of information technology and its impact. And then detailed empirical studies of how it's working in different parts of the world. I mean, the man is an absolute genius, there's no getting away from it. So, as Dirkheim was the genius of analysing the changing nature of society and the potential role of professionals in the 19th century, castells is the genius of explaining what is happening to our world as a result especially of the information technology revolution. Probably more important now than was the original industrial revolution, because this information technology revolution is worldwide affecting everything. Yes, if you'll go on then please Emma. It is global because the core activities of production, consumption and circulation, as well as their components, capital, labour, raw materials, management, information technology, markets, are organised on a global scale. And competition is played out in a global network of interaction. It has emerged in the last quarter of the 20th century because the information technology revolution provides the indispensable material basis for each research in the economy. Thank you very much. Can those who do not possess, own a mobile phone, please raise their hands. Yes, I thought that would be the picture. Now that's interesting, isn't it? Every single one of you are locked in to a mobile phone network. And it affects your whole life and behaviour. I'm sure it does. So you see the potential there that he's talking about. It's an incredible force. And it is changing then across the whole world. Now the question to be discussed and we'll have questions about this in a moment is whether that's a great step forward and arguments can be made that we'd never have had all the Arab Spring risings against dictatorships. If people with their mobile phones had not been able to make connections and make plans and attack at certain points and so on, it could be argued that the mobile phone then became an instrument for the liberation of persons. Or it could be argued that it's a way of gradually controlling people through a medium of communication that basically never ceases. Right, let's turn on then to... Now, I think we'll have to jump on because we haven't got a lot of time. So would you turn on to what I hope is your page six when we're talking about the implications of this in education? Have you got a section at the top of your page six which starts... This is when we're thinking about, okay, all those things we've been talking about, how do they affect education? And it starts with a sentence, but these implications are not confined to the world of business only. On page seven. All right, so let's just focus on that now. Establish professions such as medicine, law and education, that's higher education and schools, are presented with ideological and political challenges to their professional ethics, values and commitments to common good service. What we are witnessing in contemporary society is an attempted market culture colonisation of all forms of social service, in order to sharpen the overall efficiency and competitive edge of the total social formation, and not simply the sphere of business activity. And this is particularly important for the social service. In other words, what's happening in the culture of global marketisation is that the whole world is being turned into a massive race, really. A competitive race to get better and better educational results that will feed into the economic system that will make better and better profits that will raise the prosperity of a particular society. So we are in a culture of very sharp international competition. Now, Castells points out that you can see in a sense where that started. So in the paragraph beneath that one I've just read, he points this out. In his studies of the economic success of the so-called Asian Tigers, Singapore, South Korea, Taiwan and Hong Kong, Castell argues that among other things, strong state direction by what he calls the developmental state was apparent. The process of development involved transformations of educational systems to be more closely coupled to the needs of economic development. Educational institutions were re-engineered to become service agencies for increasing the competitive edge of the economy. And a similar development has been noted by our Professor Stephen Ball, Professor of the Sociology of Education in our London Institute, in his book Education PLC, in which he concluded, within institutions, colleges, schools and universities, the means and logic of education for economic competitiveness is transforming what were complex, interpersonal processes of teaching, learning and research into a set of standardised and measurable products. Teachers, both at school level and in higher education, who in previous decades have been regarded as professionals involved in the intellectual, cultural, social and moral development of children and young people, are now being reconstructed as agents to service the economic needs of the competitive state. Ball argues that education is spoken of within policy in terms of its economic value and its contribution to international development. In his book, Education PLC, it's economic value and its contribution to international market competitiveness. And a situation is developing in the UK in which there will be a thorough subordination of moral obligations to economic ones. And knowledge itself is being reconstructed as a commodity in the marketplace which can be traded like any other commodity in the global economy. Those words chill me, I can tell you. Because when I got my first chair and position as Professor of Education, it was at the Victoria University of Wellington, New Zealand. I was at Cambridge at the time and then I was offered this chair in Wellington, New Zealand and I thought, yes, I want this. Here was a country where democracy is taken very seriously. You feel democracy when you're in New Zealand. Here was a country where the Prime Minister of New Zealand rated education as being so important that he was also the Minister of Education as well as the Prime Minister. Very powerful, symbolic. And so I go there and I am the Professor in Wellington. And at that very moment, the Treasury officials of the New Zealand Treasury in New Zealand issued a great two volume report where they argued, they used those very words, education is a commodity in the marketplace like any other. I thought, thank you, Treasury. This is the subject of my inaugural lecture. When you've made a Professor, you have to do your first big lecture and you have to try and come up with something original. That was beautiful because I thought, this is what I'm going to blow out of the water. Education is a commodity in the marketplace like any other. Now, I'm not doing a great ego trip for Grace, but I will say that my concept of a professional was that I was going to speak truth to power and the Treasury was powerful, of course. Very powerful. We were in the capital city of New Zealand. They were very powerful there. So I said to my wife, just check. You've got my life insurance policy, won't you? Because it's just possible I will be assassinated as I deliver this lecture. In fact, I wasn't and it was well received, I'm pleased to say by the audience. And by a large section, I must say, of New Zealand society who thought this was a betrayal of their early history, which was education is not a commodity in the marketplace like any other. It is a public good that a good state makes available to all people so they could ideally, freely, so they can realise their talents to the maximum possible extent and serve the common good of the whole society. That's what they had believed. And now the Treasury, ideologically, was trying to change the whole concept of what an education was, a commodity traded in the marketplace. So I did try to act on my own understanding that I was going to speak truth to power on this occasion. Naturally, I was dismissed the following week and returned to England. No, it's not true. So I'd see how you reacted to that. OK. Just turn to where I'm talking about Professor Basil Bernstein, very distinguished professor of Sociology of Education at the Institute. And you've got a quote from him. You've got the quote there where it says there is a new principle guiding the latest transition of capitalism. Have you got that one? The principles of the market and its managers are more and more managers of the policy and practices of education. Market relevance is becoming the key orientating criterion for the selection of discourses. This movement has profound implications from the primary school to the university. And then he said this, very, very powerful. There is a new concept of knowledge. This new concept is a truly secular concept. Knowledge should flow like money to wherever it can create advantage and profit. Indeed, knowledge is not like money. It is money. Knowledge is divorced from persons, their commitments, their personal dedications. These become impediments. So what Bernstein was doing was warning all education professionals working in schools and universities that if they have got professional commitments to the idea of a liberal and humane education it was going to be devalued. And if they had ideas of wanting to write and research in particular fields, if they weren't seen to be economically productive fields they'd be discouraged from doing that. It's an impediment to the generation of profit and helping the economy of the nation. So you have a subheading there, I think, called professionals as critics and conscience of society. I'll just end on this point. I contributed in that inaugural lecture. I was saying what professionals had to do in these conditions of the attempted marketisation, commodification of everything. And if they were to keep true to the idea of what being a professional was, then they had to play the role, and I coined this phrase and used it in my inaugural lecture, that modern professionals should never forget that they ought to be, by reason of being a professional, critics and conscience of society. In a way, it's a coded way of saying, prepared to speak truth to power. They should be critics and conscience of society. And that, I believe, is what you should attempt to do in your own professional lives to be a critic and conscience of society. And the one small triumph, I suppose, victory or whatever, yes, positive result that came out of my using that expression, critic and conscience of society, which I only learned when I'd left New Zealand and somebody wrote to me from New Zealand and said, do you know the New Zealand Parliament has just passed a law because there are a lot of private universities springing up, which are basically just business schools calling themselves universities. They don't offer a full range of subjects, as a proper university should. They're basically business schools, but they like the title. It's good for business to be called a university. And the New Zealand Parliament had passed a law saying, no institution in New Zealand may take the title of university unless it can demonstrate that whatever else it does, it is a critic and conscience of society. I was rather pleased with that. It was not acknowledged that it was my, but who cares about that? It's not the acknowledgement that matters. It's actually in New Zealand law. And that's a line of defence against everything being done for what is measurable, profitable, marketable, a never mind criticising, a never mind trying to be the voice of conscience. But I think ultimately you as professionals, I hope will take the role in whatever sphere you're working in of from time to time, if you do it all the time, people think it's a pain and they think you're a misery and you might get assassinated. But from time to time, when your professional conscience says to you, now this isn't right and I'm going to have to say it, that you will do it. So thank you very much.