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Education

Academia has to be a sanctuary for free speech and free thought. The Academic Freedom Alliance is calling universities back to their core mission: the pursuit of knowledge. That pursuit requires humility, openness, and the free expression of a diversity of opinions.
Dante reveals to students the essence not only of their relationship to their teachers, and ours to them, but also of our combined relationship to the reality (natural, human, and divine) studied during their liberal education. The end of a liberal education is an experience of the Love that created both the subjects of a liberal education and the human persons in need of that education, and Dante achieves that purpose. Through truth and virtue, he becomes wise, and his wisdom sets him free.
Every human lives out the drama of existence in his or her way, and with great risk: they gain or lose heaven, embrace or reject love, bring a child into being or not, form friendships and romances or sink into loneliness, become sages or fools. If we forget or forgo the primacy of the person, choosing instead the story of power and chaos, it seems likely we’ll lose the cosmos of our own souls.
If a shared identity is to emerge and persist, if citizen strangers are to have a shot at becoming civic friends who recognize a mutual obligation to create a just land, the foundational principles of our constitutional order must be consciously taught and reaffirmed. And, of course, teaching and affirming these principles does not itself entail a claim that America has historically lived up to them.
Aristotle thought that contemplation was man’s highest activity, and that the virtues developed in other aspects of life prepared one for this activity. Indeed, as Plato predicted, wrestling prepared me for the contemplation of truth. Thankfully, I did not need a perfectly intact spine to do so.
A healthy political community must find ways to reflect on and revise its founding myth. Actions in legislatures and state education boards are proxy arguments over the future of our constituting narrative. For catalyzing this, we should be grateful to critical race theory—for its insight, for its limitations, and even for its clarity-inducing confusions.
The historical parallels between fourteenth-century Europe and our own times can be useful in our current civilizational crisis. Petrarch aimed to create a new synthesis between classical and Christian civilization, to use the resources of antiquity to heal the spiritual diseases of his own time. What he and his followers created over the next century and a half is known to historians as the Renaissance, the rebirth of antiquity. It followed a formula that can still work today.
A seminar should lead students into exploring a great work, rather than presuming to master it. This may reawaken the intention of contemplation. In the end, happiness is species of contemplation, and—as Aristotle shockingly reveals—everyone wants to be happy.
Encouraging people to be gracious, and to recognize what others have provided them through no merit of their own, is not about “guilt tripping” them. It is to encourage a particular way of existing in the world. Gratitude acknowledges the plenitude of goodness that surrounds us every moment of every day in millions of small acts of people we do not know.
The Western liberal educational system preaches diversity and freedom, but it does not show students how to live them. It mass-produces people who lack the tools to appreciate the dignity of human beings in all their rich variety.
The question is not whether we will wrestle with the morality of art, but how artful our wrestling will be. Irony is not an essence or an end: irony is a means toward other aims. By nature, it appeals to our moral sensibilities, even if at its most mature it does so indirectly.
How does each and every one of us live a life that matters, that makes a difference, that has meaning, purpose, and value—and that ultimately will be a happy life in the rich sense of the term, that will be blessed? This essay is adapted from a commencement address delivered at The Mount School, a high school operated by the Bruderhof Community in New York, on June 4, 2021.
What are the small and humble questions that should animate all human lives, that work to reveal to us little by little our unique mission? Questions like these: “Who or what am I responsible for today? How can I use my time well? What ought I do in this situation? How do I treat this person with the love and dignity she deserves?” We find our life’s mission not by seeking after some “castle in the air,” but by fulfilling the very concrete duty of each moment, one moment at a time.
A new book pushing back against fundamentalism and advocating open conversation should make readers rethink their positions. What is the proper relationship between abstract reason and personal knowledge in the academic arena? Perhaps it is a sign of admirable intellectual resilience rather than feebleness to have traits of both the hedgehog and the fox.
The contemporary academy betrays its vocation precisely insofar as it seeks to usurp the wonder of the world and to transpose that wonder onto its own ingenuity. “Look,” says the contemporary scholar, “let me show you how this-or-that is really just an exercise of power. I alone have had the vision to see it.”
I’m not only trying to show younger people the futility of a life based on achievement, but to show that there are ways of thinking about achievement that are better for your soul. One of them is to see your desire to achieve as being inspired by a vision of the good. Ultimately, in the highest things, you end up not thinking about yourself. Once you become excellent at something, whether that’s teaching or writing or being a tax attorney or being a doctor, you’re actually looking for the good of other people. It’s about how you make the lives of others better and encourage them in their pursuits.
My snapshot of freshman orientation highlights some of the failures of higher education. Too many universities today no longer teach students how to think but what to think. Instead of a marketplace of ideas, campus has become an echo chamber of ideas. But outspoken students (and faculty) can save the university by thoughtfully and deliberately making their voices heard.
Civilize your children long before you allow them to inhabit the decivilizing island of social media. Make sure that they can govern their own souls. But remember that virtue isn’t only about restraining impulses. It is also, and especially, about loving the good. Don’t just take things away. Give your children something better.
The inadequacy of online education reminds us of our embodied nature as human beings. We yearn to experience reality as the integrated persons we are.
Even though few of us are called to monastic life, Benedict’s Rule provides us with a guide for a more fulfilling, contented life that mitigates the acedia of an anxious age in the thrall of technology.
What libraries do on the demand side—acquiring the books and other materials that their faculty and students need to do their research—the university presses do on the supply side, bringing important research into print. Unfortunately, one of the best university presses in the country now faces the threat of closure.
Our nation’s morally formative institutions are weak and weakening further, thanks in no small part to the enormously destructive effects of social media. The single type of institution best suited to resist these and other pressures of our times is the mission-driven, tech-skeptical K–12 school. The successes of our best countercultural colleges and universities, viewed in the light of Yuval Levin’s invaluable work on the nature of institutions, show us how the incentive structures of an excellent K–12 school make it the formative institution our time needs most.
The poetic stance is receptive, submissive even, and begins with an appreciation of the mysterious and the inscrutable. A humble appreciation of the mysterious beauty of reality must be the context for all fruitful problem-solving.
What if religious and conservative higher education ceased speaking about marriage and family life as an accomplishment and began to treat marriage and children as that which enable human flourishing and a meaningful future?