The Moral and Political Divide in Academia


Today I was researching the ethics of embryonic stem cell research for articles from the last five years–and I could not find a single article in a “mainstream” bioethics journal opposing the practice. I am sure there may be some I missed, but the point remains that the vast majority of articles in such journals as The Hastings Center Report, The American Journal of Bioethics, and the Journal of Medical Ethics support the ethical acceptability of stem cell research. To find articles in opposition to the practice, I had to find Roman Catholic and Evangelical journals. On issues such as abortion, the divide is there, though slightly less sharp.

On political issues, there was a sharp division. It is no secret that the New England Journal of Medicine almost (though not quite) exclusively has articles supporting either the Affordable Health Care Act or more socialistic alternatives. This journal has been one of the academic driving forces for a socialistic direction in health care reform. Whether socialism would be better or not, surely there could be more balance in such a widely respected journal. Classical liberals and traditional conservatives must look elsewhere to find articles supporting their position, and sometimes the best places for them to look are the conservative “think tanks.”

Regarding postmodern relativism and the various “isms” of identity politics, literary journals are filled with such bunk. Literary traditionalists are forced to the conservative or traditional Catholic journals to publish their material. Academic Questions, published by the National Association of Scholars, itself a reaction against the radicalism of post-1960s academia, publishes fine articles from a traditional perspective (and not only by conservatives–many liberals are also frustrated with multicultural ideology).

It is not only the liberal/conservative or traditionalist/”progressive” split that divides scholarly journals; in philosophy, journals are divided between those who publish almost exclusively analytic philosophy, those emphasizing phenomenology and existentialism (as well as postmodernism), and pluralistic journals that publish articles from a variety of perspectives. Philosophers, at least, have enough variety so they can find good pluralistic journals such as the American Catholic Philosophical Quarterly or the International Philosophical Quarterly. Politics, and not only quality, plays a role in which articles are accepted to which journal.

What we see in contemporary academia is a hodge-podge. Yeats’ “the center cannot hold” is true of contemporary higher education. After the decline of the Catholic consensus with the Reformation and later, the Enlightenment, the Christian view of reality was replaced by Enlightenment universalism. This has broken down, so now, even in the same field (at least in the Humanities), scholars hunker down in their small groups, go to particular conferences of mainly like-minded people, read journals of like-minded people–it is as if academic is divided into denominations like religious groups. Political correctness has stifled debate between those with different points of view, so academics from one perspective keep to themselves and do not often interact with those from another perspective. Although it is difficult to have dialogue between different traditions, it is possible, as Alasdair MacIntyre points out in his book, Whose Justice? Which Rationality?

However, it is unlikely that such dialogue will take place on a large scale. Academia is just as divided as our society, and is not as much engaged in a cultural war as it reflects the cultural divide in the wider world. Without a central vision, society falls apart as does academic, and all the bureaucratic “solutions” by accrediting agencies and others will not put Humpty Dumpty together again.

Keeping the Ignorant Ignorant: The Destruction of Core Curricula in American Colleges and Universities


English: The School of Athens (detail). Fresco...

English: The School of Athens (detail). Fresco, Stanza della Segnatura, Palazzi Pontifici, Vatican. (Photo credit: Wikipedia)

Americans are known world-wide for their ignorance of basic history, geography, and natural science. More than half of Americans totally deny biological evolution (other than perhaps microevolution). A significant number do not believe that the earth revolves around the sun. In one classroom experiment, only about 10% of students could identify the state in which they were living while in college or university on a map. Students are abysmally ignorant of the Bible, one of the major influences on Western civilization. Many cannot tell the difference between Plato and Play Dough. Despite such ignorance, there is a major push to either eliminate or to curtail core requirements in colleges and universities. Sometimes administrators lead the push, and the majority of faculty go along with radical decreases in core requirements, including requirements in the humanities, the natural sciences, and foreign languages. Why would faculty at American universities be so ignorant as to approve the destruction of a basic liberal arts education for college and university students? There are several reasons–none of them are good.

“Follow the money.” As majors in technical fields proliferate and as the hours required to fulfill such majors increase, students often spend more than four years in college. Since many students realize they cannot afford to stay more than four years, they avoid the so-called four-year degrees and go either to community college or technical school or try to get a job when they graduate from high school. In an increasingly competitive academic environment, colleges and universities seek students like mosquitoes seek blood. Students are much of the financial food for American colleges and universities, especially those without state support or without large endowments. Any policy that discourages students from attending college or staying there the full-time alloted for a degree is questioned, no matter how sensible that policy might be. Some students complain that they do not like liberal arts courses–they are difficult for students because they demand study and reading in areas in which the students are either not interested or do not believe will give them “job skills.” The fact that good communication skills and critical thinking as well as basic knowledge of the world around them is essential for jobs is lost on them. College administrators and sympathetic teachers, especially in such departments as Business and Education, support eliminating liberal arts courses to allow more hours for their major field courses without overburdening the “customers” that furnish a ready source of income for the college.

A second factor in gutting core curricula is accreditation agencies and their allies in the social sciences. accrediting agency staff, often holding weak Ed.D. degrees or degrees in the social sciences, prefer a strictly quantitative and utilitarian approach to core curricula. They push the idea of a “common core” across all degrees, which sounds good on the surface but in practice encourages a sparse core. The emphasis on outcomes-based education combined with a purely quantitative approach to evaluation is not friendly to the wisdom one can gain from a good liberal arts education, a wisdom that goes beyond the mere quantitative. Plato and Aristotle both recognized that qualitative knowledge is essential. Accrediting agencies do not deny this, of course, but they insist on quantitative measurability for qualitative criteria, a narrow approach fitting sciences such as psychology which remain stuck in a Newtonian mechanistic framework long surpassed by the natural sciences.

A third factor is the increasing role of corporate models in American institutions. Corporate models have already taken over hospitals, even non-profit hospitals, to the detriment of the fundamental ends of medicine to help sick persons in need. Business tends toward a utilitarian approach to reality in which the bottom line and “customer satisfaction” are what is most important. Considering college and university students to be “customers” is a major category mistake. If we are wanting “customer satisfaction,” why not eliminate the liberal arts all together and offer students only the courses they want to take. Those few students interested in a traditional liberal arts education can have their “consumer needs” satisfied at a college that focuses on the liberal arts. For the other customers there is a token core so college administrators and sympathetic professors can deceive themselves and pretend that their college offers a liberal arts education when it is doing no such thing.

Citizens who are woefully ignorant of history are not the kind of citizens needed in the limited democracy in the United States. Such citizens cannot place decisions of national import in historical context. They do not know enough basic economics to say anything coherent about the budget crisis. They are like the ancient barbarians who destroyed the Western Roman Empire–ignorant and uncouth, as monks struggled to keep the dregs of civilization from burning out. The saddest thing in American colleges and universities is that the barbarians–in the form of college administrators, accrediting agency staff, and many college professors–are within higher education. With the roots so rotten, the tree will inevitably die.

True, There Never Was a Golden Age, but….


Small town Arizona

I enjoy looking through the books other faculty require as reading at the university where I teach–it gives me a sense of the focus of their classes and the gist of the material taught in a particular class. One day I found a book on the 1950s, arguing that it was not a “golden age” for family life, and that families had severe problems then as they do now. My first response was to say to myself, “No kidding.” Only a fool would think that the 1950s or any other decade was some kind of “Golden Age” that bypassed human frailties. Marriages had problems in the 1950s, some spouses were abused as well as some children, and some families were dysfunctional. However, apart from these obvious facts, and apart from useful advances in technology and medicine since the 1950s, it does appear that, despite its flaws, that decade was the last true “Era of Good Feeling” in the United States. It was also the last decade in which a generally Protestant Judeo-Christian ethic was dominant in American thought, even among most Roman Catholics and Jews. Although divorce was sometimes necessary in extreme circumstances of physical and/or emotional abuse or serial adultery, in most cases divorce was frowned upon. Although the Hollywood set would get abortions as well as others, abortion was recognized as a grave moral evil. Only a small minority disagreed. Premarital sex occurred, of course, and the hypocritical aspects of 1950s sexual mores are well known, but at least there was an ideal that the wedding night would be a special beginning of  a new life between two people that is sealed by their first act of sexual intercourse. More extended families existed, especially in the South, the Midwest, and (as is still the case today) in the Italian-American community. Although people moved, outside of the military or of upper business management, extensive moving was rare. The new suburbs, for a time, retained the notion of a “neighorhood” with cookouts and regular visits between neighbors. Small town life, though declining, still flourished in many parts of the country. Alcoholism was a problem, as was always the case, but extensive use of hard drugs such as heroin was rare outside some inner city neighborhoods. There was a growing problem with juvenile crime, but most teenaged social life was tame by today’s “standards.” Although conformity was sometimes taken to an extreme, there was a strong sense that the older generation felt a responsibility to rear a virtuous younger generation. Perhaps the “greatest generation” did not understand the degree to which easy access to material things would create the spoiled and self-serving whiners of the mid-1960s onward, but most tried to rear their children with high moral values. My parents told me that at least in the 1950s a person knew whom he could trust. Today, they said, it is difficult to trust anyone.

The “Great Society” and the destruction of underclass society which arose through their dependency on federal aid, was in the future. The vast majority of children, white and black, were born in stable two-parent homes. A strong work ethic permeated most of American society.

This is not to say that the 1950s did not have deep flaws–struggles over race and the threat of nuclear war, for example. However, I would have rather lived in that kind of culture rather than the upside down world of 2012, in which people “call evil good and good evil” and Nietzsche’s “transvaluation of values” took place, though not in the direction of the Homeric virtues as Nietzsche desired. Christian culture is rapidly declining in influence, with a new breed of young secularists coming into view who, as Rush Limbaugh (who is right on this point) notes are both desirous of a government “nanny state” to take care of their physical needs while at the same time desiring that the government let them “do their thing” regarding gay marriage, abortion, and other “choices” they deem “personal.” The rapidity of the decline in American character since the 1950s has been astounding. In my own lifetime the world has turned upside down, to the delight of the anti-Christian left and to the chagrin of the few traditionalists standing against the plague of barbarism overwhelming the country.

No generation is unfallen. Yet most members of the 1950s generation would admit when they did wrong. They might do bad things anyway, but they understood them to be morally wrong. Today people strut immoral activity without believing it to be immoral. Academia has been part of the fuel for the fire of relativism, but it is, ironically, an absolutist relativism that denies traditionalists their right to express their views. The universities have become cesspools of relativism, Marxism, and a stifling politically correct orthodoxy. At least in the 1950s, faculty had academic freedom to express their views. Traditional conservatives may have been a small minority, but they were not censored. The university was generally a place of open discussion of ideas rather than the cesspool of radical orthodoxy it has become now.

It is too late to go back–the United States as I knew it as a child is dying. The sense of anomie I and other traditionalists feel has driven some to emigrate from the country and others to retreat to enclaves of like-minded people. In the 1950s I would have felt at home. Even in the 1980s there seemed to be hope for the future. Now I feel like a stranger in a strange land, and I am sure many other people do as well. There are times I want to go back to my grandparents’ house where my parents lived with my sister and I from 1965-1969 and enjoy the simplicity of it all before the madness of the 1960s froze into place in the 1970s. It may be a good thing for Christians, for it forces us to focus on God as the only One who is eternal, the only One who does not change. Going back to the past is pointless–traditionalists have lost the culture. We can trust in God, try to live good moral lives and be good examples to others, be active in church, and enjoy visits with like-minded people without isolating ourselves from the larger society. We know that God will triumph in the end, but until then, we wait “with earnest expectation” for Christ to come.


On “Diversity Training”


Marxism's last stand?

Many public and private schools, colleges, universities, and businesses have mandatory classes in “Diversity Training,” usually taught by a diversity or multicultural officer. Some of this trend may be due to federal requirements (and in some states, state government requirements).

Now teaching employees about religious and cultural customs when they have co-workers from different cultural backgrounds can be useful. For example, the Nashville, Tennessee area has a large number of Iraqis, including Sunnis, Shiites, and Kurds. If a company hires people from more than one of these three groups, it is useful to educate employees on how to avoid conflicts or diminish conflict between people of different backgrounds.

The vast majority of diversity training is politically motivated and has been from the beginning. “Diversity training” to some multicultural officers focuses only on “traditionally underrepresented groups,” and creates a culture of entitlement and resentment in members of those groups. “People of color” and “Hispanics” are emphasized, while different religious faiths (other than Islam) and Asians are de-emphasized in such courses. The white male is considered the most evil entity in society, and they are automatically grouped into the class of the “oppressors.” In some classes white students have been asked to “confess” their racism, sexism or “homophobia.” Failure to confess such can lead to negative consequences, such as an unsatisfactory mark that could result in a student expelled from a college or university. Women, minorities, and homosexuals are always labeled as “the victims.” “The victims” can never be racist or sexist–only white males are in that class. The lesson of the splendid movie, “Crash,” that people of all backgrounds have their prejudices, is lost on many diversity trainers.

Multicultural officers sometimes say (and I have heard one state this) that they are concerned with “social justice.” Translate the term “social justice” as “socialism,” and you will get the meaning. “Social justice” is interpreted in Marxist categories of oppressed and oppressor. White males become the new bourgeois, and every other group becomes the new proletariat. The proletariat must transvalue the values of the bourgeois, and this means abrogating freedom of speech. One is only allowed to speak the narrative of the diversity trainer. Any deviation from the Puritanical norm of the politically correct will result in punishment which can be being thrown out of school as a student, a professor being dismissed, or someone who has worked faithfully for years at a business being fired. The rules of the politically correct multiculturalist are as follows:

1. Western civilization is evil and oppressive.

2. Only males can be sexist.

3. Only whites can be racist.

4. Social justice = the social platform of the Democratic party.

5. Believing that practicing homosexuality is morally wrong is homophobia and hate.

6. Refusing to acknowledge one’s hidden racism and sexism is a sign of moral turpitude.

7. Saying anything negative about feminism is a sign of moral turpitude.

8. Bringing up crime statistics regarding race automatically makes a person a racist.

9. If you do not believe that the majority of women in colleges and universities have been raped at least once in their lives, you hate women.

10. If you are opposed to abortion, you hate women.

11. If you do not believe in Great Society programs, you are a racist and a hater.

12. If you oppose affirmative action, you are a racist and a hater.

13. If you defend teaching Western Civilization over World Civilization, you are a racist, a sexist, an ethnocentrist, and a hater.

14. If you are politically conservative, you are a hater.

15. If you criticize President Obama’s policies, then you are a racist.

16. If you criticize Michelle Obama, then you are a racist and a sexist.

Those are only the ones I can think of at the moment. There are many more rules, and it is difficult for anyone to know he has violated one (oops, I just violated one — if anyone uses “he” to refer to both males and females, he/she/it is a racist and a hater).

Diversity training is liberal propaganda. Multiculturalism is anti-Western propaganda. It is past time to halt such training or reformulate it to include teaching about the customs of actual cultures to avoid offense (for example, do not remove an icon from an Eastern Orthodox Christian’s room). Higher education is particularly suspect to such madness given its strong left-wing bias. There are schools who have not bowed to Baal, but they are fewer, and given government policy, under attack. The best route for those schools is to aggressively raise private funds and refuse to participate in the federal student grant and loan programs. A school that rejects federal aid entirely (such as Hillsdale College) can have the independence to be able to avoid the b..l…t of Marxist diversity programs.

Sadness Regarding Academia

July 22, 2012


English: Old Well at the University of North C...

English: Old Well at the University of North Carolina at Chapel Hill. (Photo credit: Wikipedia)

I have been out of town in Tennessee, my home state, and am back in North Carolina–only to discover that my library books checked out from UNC Libraries could not be renewed because of fines. I drove to Chapel Hill, paid the fines, returned some books, and renewed and checked out more. As I walked the sparsely populated summer school campus, I felt a twinge of sadness at the current state of the academy. Academia is my job and my vocation. I enjoy working in an academic setting, teaching, reading, writing, wandering through libraries, walking around lovely campuses. At its best, the academy teaches the great traditions of Western Civilization as well as introducing students to other civilizations after they better understand out own. Great philosophy, literature, and art are introduced to students. They can also learn science, mathematics, and various technical skills. Ideally, a college or university campus should be a Mecca of learning, free-spirited discussion, and developing the wisdom to use learned knowledge in a prudent way.

Ideals are never actuality, especially in a fallen world. I remember the summer after my senior year in high school, naively thinking that college would be an intellectual community with students like those who used to appear on the GE College Bowl. Alas, that was not the case for the most part. There were serious students, but most were wanting a degree and that was it. They were not interested in learning about the high points of civilized life. It is no surprise to me, looking back to those days in the early 1980s, that the children of those students now have similar attitudes–or worse. Yet there are students who, in spite of themselves, learn something, and that is a joy to any teacher.

The saddest aspect of the current academy is its radicalization by left wing, Neo-Marxist ideas. Along with such comes speech codes, an anti-Christian bias, and a refusal to entertain alternative points of view.. What used to be a venue for knowledge has become, in most places, a soapbox for left wing propaganda. The days when the Agrarians could survive in the academy are long gone. Robert Penn Warren and John Crowe Ransom would probably pass muster–perhaps even Allen Tate. I doubt that Andrew Lytle or Donald Davidson would be hired. I do not think any of them would be hired today at Vanderbilt University where they once wielded such influence. I could name other academic conservatives from the past who would have difficulty in today’s academy, but that would be superfluous–and it is a pathetic fact that such would be superfluous. For once I would like to see a college or university that believes in teaching the classic works of Western Civilization. St. Thomas Aquinas College in California does, but it is by far a rare exception to the rule.

I hope in the future that there will be good alternatives to the academy–private tutorials in Greek and/or Latin classics or in great works in philosophy, for example. That is most likely a pipe dream. I hope that one day academics wake up that their current course often does more harm that good, creating clones instead of wise thinkers.

Students Cheating and American Subjectivism

June 29, 2012


Ethics class

Ethics class (Photo credit: aditza121)

Students cheating in school is not a new thing, but it has become an epidemic in recent years. The Internet has made cheating easier, with thousands of term papers students buy and pass off as their own work. Cell phones are now used by students to get answers from their classmates or to look them up on a website. What is most surprising is how many students see no moral problem with cheating. Sometimes irate parents will visit a high school principle or college dean and complain that their child did not cheat, even when the evidence is overwhelmingly against the student. Is it any surprise that there are so many scandals in business and in government? Children are emulating the values of their parents, who reflect the terrible trend in American culture to want something for nothing.

The rampant relativism to which students are exposed on television, by celebrities, by the media, in the K-12 school system, and in colleges and universities makes it easy for students to become subjectivists on ethics. “Whatever floats your boat” or “Whatever I think is right is right for me and whatever you think is right for you” becomes the mantra of many students today. The most dogmatic relativists are as closed-minded as any religious fundamentalist. The fact that they become angry and try to cut a professor off when he argues against subjectivism reveals that they only want their views to be heard. Apparently the position held by the professor and by other students that everyone, including the professor, has the right to speak his mind has not sunk into these students.

I am at a loss to determine how to get beyond the impasse of relativistic propaganda in society. When the United States accepted a traditional Judeo-Christian ethic, as it did from the Second Great Awakening in the late eighteenth century through around 1963, one could argue from a common morality held by the vast majority of Americans. With the decline of Christianity and the proliferation of different religions and cultures, one could try to find common values between them–and between deeply devout people of all major religions much commonality in moral beliefs is present. Radical secularism, agnosticism, and atheism can try to develop a non-relativistic deontological or utilitarian system, but other secularists who desire to do what they want without restraint could say, “Okay, there’s a common morality needed for the good of society, but I don’t care about the good of society. There’s no God to stop me from being a self-centered ass. So that’s what I’ll be.” Without transcendent meaning, how strong is the force of the “ought” in ethics (I am borrowing this point from George Mavrodes). Students may intellectually believe in some kind of deity, but the secular relativism they have been taught from kindergarten onward has already sunk into their psyche. This fact, along with the inherent immaturity and selfishness of youth, make for a combination that will inevitably result in rampant cheating. I have had students of all grades brag to me about how they successfully cheated in school. It is a matter of pride to them. It is a matter of shame to American society that its cultural rot since 1964 has destroyed any notion of transcendent meaning (beyond trying to find it through pleasure), has promoted self-centeredness, has promoted “success” by any means necessary, and has lied to people by telling them they should be proud of their accomplishments even if they did not earn them. With churches catering to the relativist, postmodern young person without trying to correct their relativism, all that results is high recidivism and young people who leave church with the same twisted values they previously had accepted. Without a large-scale religious revival, which I do not see coming in the United States, growing irreligiosity will cause societal destruction in the U.S.–Europe had enough residual tradition to withstand falling into chaos when Europeans gave up on Christianity, but how long will that last? I expect more cheating in the future by students. Some will get caught, most will not care unless they are caught (and even then for selfish reasons), and the shred of integrity left in the American educational system will be threatened.

Accreditation and the Tyranny of the Social Sciences

April 24, 2012


Detail of The School of Athens by Raffaello Sa...

College and university accreditation and re-accreditation has become a nightmare. Accreditation agencies demand “continuous quality improvement” to be documented by quantifiable data. Following a model that has wreaked havoc with teachers in the public school system, specific departments at a university and the university as a whole must not only form a mission statement, but formulate a series of goals and objectives to meet those goals. The objectives must be measurable in a quantitative way. Some departments require not only a list of goals and objectives for the course, but also for each week of the course. Standardized group final exams are becoming more common in certain fields, such as the physical and social sciences. The comprehensive portion of the final exam may have some of the same questions year to year so that a department can track “improvement” in students’ ability to answer certain questions covering key goals of the course.

Such a social science oriented quantitative approach to education works neither in the physical sciences nor in the humanities, and I doubt it works in some social sciences either. Science involves critical thinking, something that is more than a quantifiable measure and often involves “abduction,” an inference to the best explanation that is as much an art as it is a science. The “social science approach,” a fortiori, does not work in the humanities. Students must do some memorization of facts in the humanities as in any other field,  and they can be “objectively” tested over such facts. The humanities, however, are about critical thinking, forming a world view, interacting with the great events and texts of history, reading Plato, Aristotle, and other great philosophers who sought wisdom. Wisdom uses knowledge, but refers to the practical wisdom (prudence, or what Aristotle called phronesis) to make the best decision about how to live the good life in a specific situation. A conception of the good life implies a world view, a vision of how all things fit together into a whole. World views are by nature qualitative, not quantitative. They demand weighing different and sometimes contradictory perspectives. That is why it is important in philosophy to allow faculty to use the textbooks and the approach they choose, rather than having a “cloned” approach to teaching a course. The trend toward conformity in academia has been accelerated by pressure from aggressive accrediting agencies.

There is a line of thought in the social sciences, which is also present among some scientists who work in the natural science, that nothing is real unless it is quantifiable, including knowledge (I doubt that this line of thought has room for “wisdom”). Many psychologists, especially, take a totally quantitative approach to what they are studying. As the most conservative of sciences, psychology tends to fit better into nineteenth century though rather than into twentieth and twenty-first century thought. The situation seems like the revenge of Jeremy Bentham‘s often criticized “hedonic calculus” that tried to quantify an exact measure of pleasures and pains. The basic idea of quantifying everything has been broadened to the idea that one can operationally define any learning task and test to determine whether students have actually learned. Can Plato’s view of the Forms be operationally defined? What about the significance of World War I in the development of interwar continental philosophy? Can wisdom be operationally defined? What about truth, beauty, and goodness? The accrediting agencies are attempting to destroy what is most valuable about education–becoming wiser, with a better ability to think critically and to make judgments, exposure to different world views, the privilege of discussing differing positions with a professor. To say that qualitative measures are allowed is disingenuous since even those “must be measurable”–how? There must be a quantitative rating scale. Hopefully college and university faculty will encourage accreditation agencies to re-examine this current trend toward a bad social science model of evaluating educational quality.

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