Adjuncts in the Maine Community College System, who teach about 45 percent of all courses, have won their first union contract, The Portland Press Herald reported. The contract provides for a 2 percent retroactive salary payment for those who taught in the 2012-13 academic year and again last fall, a 3 percent raise in the current base salary calculation and another 3 percent increase on July 1. The adjuncts are represented by the Maine State Employees Association, of the Service Employees International Union.
On December 27, William Kelly, the interim chancellor of the City University of New York, the vast university system in which I teach, published a statement condemning the resolution of American Studies Association to boycott Israeli universities. In his statement, Chancellor Kelly wrote, “The need for global cooperation has never been more urgent, and we repudiate any effort to foreclose productive dialogue.” Who, one might wonder, is this we the chancellor is invoking, and who exactly is foreclosing dialogue?
Kelly’s statement is part of a growing chorus of denunciations of the ASA resolution by university presidents and other academic leaders. In these public pronouncements, Kelly and his fellow executives almost always speak in the royal we, as if they talk for the entire university community. In many cases, such arrogation of the right to speak for the whole community is explicit. Amherst College President Biddy Martin, for example, writes in her rejection of the ASA resolution, “On behalf of the college, I express opposition to this academic boycott for several related reasons.”
Yet when university leaders like Kelly and Martin speak not based on their own personal opinions but in the name of the institution, they abrogate the academic freedom of their faculty members. None of the statements issued thus far have benefited from consultation with faculty senates or other representative bodies of faculty opinion. Think of the chilling impact of such presidential declarations on nontenured faculty members who may have participated in the ASA vote, who may be considering attending meetings of the ASA, or who may even hold dissenting critical viewpoints about the Israeli occupation of Palestine. These presidential denunciations threaten to create a witch hunt-like atmosphere on campuses.
The courageous response of a group of faculty members at Trinity College in Connecticut to President James F. Jones Jr.’s attack on the ASA resolution highlights the ways in which these denunciations infringe on academic freedom. The Trinity faculty members point out explicitly to Jones that, “you did not speak in our name – also members of the Trinity College community – when you wrote this ill-advised letter to the ASA president.”
The Trinity faculty had good cause to complain. Without consulting them, President Jones stated in his letter that if Trinity were still an institutional member of the ASA, “it would not be any longer after the misguided and unprincipled announcement of the boycott of the only democracy in the Middle East.” The Trinity faculty might also have objected to the fact that President Jones appears so concerned to protect the academic freedom of Israeli institutions while ignoring that of members of his own university community. What could explain this apparent contradiction between the presidential devotion to abstract notions of academic freedom and pronouncements that ride roughshod over academic freedom at the leaders’ own institutions?
The answer perhaps lies in President Jones’s characterization of Israel as the only democracy in the Middle East, a statement that the Trinity faculty remind him is not simply erroneous but also racially stereotyping. Following this gaffe, Jones goes on to ask rhetorically why the ASA is not boycotting “Syria, the Sudan, North Korea, China, Iran, Iraq, or Russia.”
An identical assertion concerning the regional uniqueness of Israeli democracy and a nearly equivalent list of human rights-violating nations occurs in a recent statement on the website of the Conference of Presidents of Major American Jewish Organizations. In this statement, the conference calls on university presidents not simply to “publicly reject this academic boycott and the Boycott, Divest, Sanction (BDS) campaign against Israel” but to deny “any funds, direct or indirect, to the ASA or any other body that adopts similar measures.” As part of their campaign against the ASA, the conference is deploying alumni and donors to put pressure on college presidents, distributing highly distorted talking points such as the ones that appeared in President Jones’s and many other presidents’ statements, and ignoring the discussions that circulated before the ASA resolution was put up for a vote, including the collection of essays that I curated at the AAUP’s Journal for Academic Freedom. Also involved in this campaign are Zionist organizations like Stand With Us, whose website includes a “how to” list for campaigners against BDS.
The university presidents’ denunciations are likely to have a chilling impact on fair and open discussion of the BDS campaign on American university campuses. If they follow through on the call to deny all funding to the ASA without adequate consultation with their faculty members, academic leaders will be infringing even more directly on academic freedom.
This building crisis underlines that there is no such thing as academic freedom shorn of the institutional and material conditions that enable such freedom. This point, which, as Judith Butler has explained in her endorsement of BDS, highlights the fundamental lack of freedoms of Palestinian scholars, was key to the ASA’s endorsement of the boycott. It seems that scholars who have endorsed the ASA resolution, or who continue to participate in the ASA, may now be penalized with a withdrawal of institutional resources as well as subtle and not-so-subtle infringements of their academic freedom. It is worth remembering that the academic boycott endorsed by the ASA targets only institutions and not individuals, but the presidents in their defense of Israeli institutions are directly infringing on the rights of association and expression of individual faculty members.
Instead of attempting to silence debate in this manner, academic leaders who are truly interested in nurturing academic freedom at their institutions and elsewhere should establish forums in which the ASA resolution can be discussed and debated in a fair and evenhanded manner. After all, the ASA boycott controversy is not a flash in the pan. As David Theo Goldberg and Saree Makdisi argue, “A rising level of concern about the continuing Israeli occupation of Palestinian territory (now in its fifth decade), as well as the precarious position of Israel's beleaguered Palestinian minority, have been countered by increasingly strident, even furious, attempts to silence or stifle criticism of Israeli policy on American college campuses.” Goldberg and Makdisi’s article details the campaigns of “insinuation, accusation, and defamation” through which organizations such as the Israel on Campus Coalition seek to silence debate about Israel’s policies in the occupied territories. As part of this campaign, groups like Stand With Us distribute propaganda tools such as the Hasbara Handbook, which details strategies of “point scoring” while avoiding genuine debate. Against such attempts to silence discussion, Goldberg and Makdisi’s article sets out some clear ground rules for forums designed to promote civil, respectful, but critical engagements across political divides.
Surely the quashing of dissenting viewpoints should be anathema to university presidents who are truly committed to academic freedom. Courageous and enlightened academic leaders should be fostering critical debate rather than contributing to an atmosphere of intimidation on campus while repeating abstract, and ultimately hollow, endorsements of academic freedom.
Ashley Dawson is professor of English at the City University of New York’s Graduate Center, and editor of the American Association of University Professors' Journal of Academic Freedom.
While linguistics remains a relatively small major nationally, it has been seeing significant growth nationally, from a little more than 700 bachelor's degrees awarded in 2000 to 2,200 in 2012 -- a period in which there has not been dramatic change in graduate enrollments. Further, 70 percent of the undergraduate enrollments are women. These are among the figures in the first report of the Linguistic Society of America on the state of the discipline. While the new report features some longitudinal data based on other sources, the new report will seek to annually track changes in the discipline.
Colorado State University at Pueblo is being criticized not only by faculty leaders on its own campus, but by advocates for free speech nationally over its removal of the email account of a professor who has criticized budget cuts at the university. The university removed the email account of Timothy McGettigan, a professor of sociology, after he sent out an email to students and faculty members in which he urged them to fight the cuts. His subject line was "Children of Ludlow," referring to a 1914 massacre of striking coal miners in southern Colorado. McGettigan compared the way the central system administration was treating Pueblo to the bloody way coal mine owners treated their workers 100 years ago. Although McGettigan used that violent incident as a metaphor for the way the university administrators were treating the campus, and did not call for violence, university officials invoked Columbine and Virginia Tech to justify the need to act and remove his email account.
The Foundation for Individual Rights in Education on Tuesday sent a letter to Pueblo Monday in which it said there was no justification for removing the email account. "FIRE is deeply concerned by the threat to freedom of expression at Colorado State University–Pueblo (CSU-Pueblo) in light of the university’s deactivation of professor Tim McGettigan’s email account after he sent an email to students and faculty criticizing the university system’s leadership," the letter from FIRE said. "By declaring McGettigan’s email a violation of university policy and labeling him a threat to campus security, CSU - Pueblo has gravely violated his rights and deeply chilled expression."
The board of the Colorado Conference of the American Association of University Professors issued a statement that said in part: "The American Association of University Professors Colorado Conference emphatically rejects Colorado State University-Pueblo President Lesley Di Mare’s reckless and damaging conflation of legitimate faculty criticism of proposed mission-compromising cuts to faculty and staff at CSU-Pueblo with the brutal and mindless slaughter of innocents at Columbine, Virginia Tech, and Arapahoe High School. While any university president is obligated to insure the physical safety of their university community, associating peaceful and legitimate dissent with the violent intentions of deranged gunmen is the very height of absurdity and reveals an appalling lack of professional judgment in a university president."
Whether or not the humanities are truly in crisis, the current debates around them have a certain gun-to-the-head quality. “This is why you -- student, parent, Republican senator -- shouldn’t pull the trigger,” their promoters plead. “We deserve to live; we’re good productive citizens; we, too, contribute to the economy, national security, democracy, etc.” Most of these reasons are perfectly accurate. But it is nonetheless surprising that, in the face of what is depicted as an existential crisis, most believers shy away from existential claims (with someexceptions). And by not defending the humanities on their own turf, we risk alienating the very people on whose support the long-term survival of our disciplines depend: students.
One reason why our defenses can have a desperate ring to them is that we’re not used to justifying ourselves. Most humanists hold the value of the objects they study to be self-evident. The student who falls in love with Kant, Flaubert, or ancient Egypt does not need to provide an explanation for why she would like to devote years of her life to such studies. To paraphrase Max Weber, scholarship in the humanities is a vocation, a “calling” in the clerical sense. It chooses you, you don’t choose it. The problem with this kind of spiritual passion is that it is difficult to describe. To paraphrase another 20th-century giant, Jimi Hendrix, it’s more about the experience.
It’s not surprising, then, that when we humanists feel (or imagine) the budget axe tickling the hairs on the backs of our necks, we don’t have ready-made apologia with which to woo or wow our would-be executioners. And because a calling is hard to explain, we turn instead to more straightforward, utilitarian defenses -- “but employers say they like English majors!” -- which, while true, don’t capture the authentic spirit that moves the humanities student.
There is of course sound logic to this approach. Government and state funding is a zero-sum game, and politicians are more likely to be receptive to practical arguments than to existential propositions. But in the long run, it takes more than state and university budgets to maintain the health of the humanities. It also takes students. And by constantly putting our most productive foot forward, we may unintentionally end up selling ourselves short (disclosure: I, too, have sinned). The fundamental reason why students should devote hours of their weeks to novels, philosophy, art, music, or history is not so that they can hone their communication skills or refine their critical thinking. It is because the humanities offer students a profound sense of existential purpose.
The real challenge that we face today, then, lies in explaining to a perplexed, but not necessarily hostile audience -- and perhaps even to ourselves -- why it is that the study of literature, anthropology, art history, or classics can be so meaningful, and why this existential rationale is equally important as other, more utilitarian ones. This line of argument stands in opposition to proclamations of the humanities’ uselessness: to declare that the humanities are of existential value is to affirm that they are very useful indeed.
So how might we go about defining this existential value? A good place to start would be with existentialism itself. A premise of existentialist philosophy is that we live in a world without inherent meaning. For atheists, this is often understood as the human condition following the death of God. But as Jean-Paul Sartre pointed out in “Existentialism is a Humanism,” even believers must recognize that they ultimately are the ones responsible for the production of meaning (in fact, many early existentialists were Christians). Abraham had to decide for himself whether the angel who commanded him to halt his sacrifice was genuinely a divine messenger. In Sartre's memorable formulation, man is “condemned to be free”; we have no choice but to choose. While it may feel as though a humanities vocation is a calling, you still have to decide to answer the call.
The realization that meaning isn’t something we receive from the outside, from others, but that it always must come from within us, from our conscious, deliberative choices, does not make us crave it any less. We are, existentialists insist, creatures of purpose, a thesis that psychological research has also confirmed.
Now what does this have to do with the humanities? It’s not that obvious, after all, how reading Madame Bovary, the Critique of Pure Reason, or The Book of the Dead can fill your life with purpose. At the same time, we also know that some people do find it deeply meaningful to peruse these works, and even to dedicate their careers to studying them.
What is it, then, that lovers of literature -- to consider but them for the moment -- find so existentially rewarding about reading? In a recent book, my colleague Joshua Landy argues that one of the more satisfying features of literature is that it creates the illusion of a meaningful world. “The poem forms a magic circle from within which all contingency is banished,” he writes apropos of Mallarmé’s celebrated sonnet en -yx. The order we discover in literary works may be magical, but it isn’t metaphysical; it comes from the sense that “everything is exactly what and where it has to be.” Art offers a reprieve from a universe governed by chance; what were merely sordid newspaper clippings can become, when transported into artful narratives, The Red and the Black or Madame Bovary. Landy suggests that fictions produce these illusions through a process of “overdetermination:” the ending of Anna Karenina, for instance, is foreshadowed by its beginning, when Anna witnesses a woman throwing herself under a train.
If art offered only illusions of necessity, it would hardly satisfy existential longing. Pretending that everything happens for a reason is precisely what the existentialists castigated as “bad faith.” Yet there’s an obvious difference between enjoying a novel and, say, believing in Providence. We don’t inhabit fictional worlds, we only pay them visits. No lover of literature actually believes her life is as determined as that of a literary heroine (even Emma Bovary wasn’t psychotic). So why does the semblance of an orderly universe enchant us so?
Well-ordered, fictional worlds attract us, it seems, because we, too, aspire to live lives from which contingency is kept at bay. Beauty, wrote Stendhal, is “only a promise of happiness.” As Alexander Nehamas suggested, in his book of this title, the beautiful work of art provides us with a tantalizing pleasure; beauty engages us in its pursuit. But what do we pursue? “To find something beautiful is inseparable from the need to understand what makes it so,” he writes. Behind the beautiful object -- sonnet, style, or sculpture -- we reach for the idea of order itself. The promise of happiness made by art is a promise of purpose.
But a promise of purpose is still a bird in the bush: it can disappear when you put down the book, or leave the concert hall. For the philosopher Immanuel Kant, art only provides us with an empty sense of purpose; or as he put it, in his distinctively Kantian way, "purposiveness without purpose" (it’s even better in German).
It’s true that few existential crises have been resolved by a trip to the museum or the download of a new album. But Kant may have underestimated how the sense of artistic purpose can also seep into our own lives. For instance, as Plato and every teenager know well, instrumental music can give voice to inexpressible feelings without the help of language. These emotional frameworks can convey a potent sense of purpose. When my youngest daughter spent six weeks in the neonatal ICU with a life-threatening condition, my mind kept replaying the second movement of Beethoven’s seventh symphony to tame my fears. Its somber, resolute progress, punctuated by brief moments of respite, helped to keep my vacillating emotions under control. As in films, sometimes it is the soundtrack that gives meaning to our actions.
The promise of order found in beautiful works of art, then, can inspire us to find purpose in our own lives. The illusion of a world where everything is in its place helps us view reality in a different light. This process is particularly clear -- indeed, almost trivial -- in those humanistic disciplines that do not deal primarily with aesthetic objects, such as philosophy. We aren't attracted to the worldviews of Plato, Kant, or Sartre, purely for the elegance of their formal structure. If we’re swayed by their philosophies, it’s because they allow us to discover hitherto unnoticed patterns in our lives. Sometimes, when you read philosophy, it seems as though the whole world has snapped into place. This is not an experience reserved for professional philosophers, either: at the conclusion of a philosophy course that my colleagues Debra Satz and Rob Reich offer to recovering female addicts, one student declared, “I feel like a butterfly drawn from a cocoon.”
So where art initially appeals to us through intimations of otherworldly beauty, a more prolonged engagement with the humanities can produce a sense of order in the here and now. One could even say that Plato got things the wrong way around: first we’re attracted by an ideal universe, and then we’re led to discover that our own reality is not as absurd as it once seemed. And while particularly evident with philosophy, this sensation of finally making sense of the world, and of your own place in it, can come from many quarters of the humanities. In a delightful interview (originally conducted in French), Justice Stephen Breyer recently exclaimed, “It’s all there in Proust — all mankind!” Other readers have had similar responses to Dante, Shakespeare, Tolstoy, and many more.
But exploring the humanities is not like a trip to the mall: you don't set off to find an off-the-rack outfit to wear. Proust can change your life, but if you only saw the world through his novel, it would be a rather impoverished life. Worse, it would be inauthentic: no author, no matter how great, can tell you what the meaning of your life is. That is something we must cobble together for ourselves, from the bits and pieces of literature, philosophy, religion, history, and art that particularly resonate in us. “These fragments I have shored against my ruins,” T.S. Eliot wrote at the end of The Waste Land. No poem offers a better illustration of this cultural bricolage: Shakespeare answers Dante, and the Upanishads disclose what the Book of Revelation had suppressed.
So here we find an existential rationale for a liberal education. To be sure, the humanities do not figure alone in this endeavor: psychology, biology, and physics can contribute to our perception of ourselves in relation to the world, as can economics, sociology, and political science. But the more a discipline tends toward scientific precision, the more it privileges a small number of accepted, canonical explanations of those aspects of reality it aims to describe. If 20 biology professors lectured on Darwin’s theory of evolution, chances are they’d have a lot in common. But if 20 French professors lectured on Proust’s Recherche, chances are they’d be quite different. The same could be said, perhaps to a lesser extent, for 20 lectures on Plato’s Republic. The kinds of objects that the humanities focus on are generally irreducible to a single explanation. This is why they provide such good fodder for hungry minds: there are so many ways a poem, a painting, or a philosophy book can stick with you.
In his diatribe against the way the humanities have been taught since the '60s, Allan Bloom harrumphed, “On the portal of the humanities is written in many ways and many tongues, ‘There is no truth -- at least here.’ ” But the point of a liberal education is not to read great works in order to discover The Truth. Its point is to give students the chance to fashion purposeful lives for themselves. This is why authors such as Freud, whose truth-value is doubted by many, can still be a source of meaning for others. Conversely, this is also why humanities professors, many of whom are rightfully concerned about the truth-value of certain questions or interpretations, do not always teach the kinds of classes where students can serendipitously discover existential purpose.
There are more than existential reasons to study the humanities. Some are intellectual: history, for instance, responds to our profound curiosity about the past. Some are practical. To celebrate one is not to deny others. The biggest difficulty with defending the humanities is the embarrassment of riches: because humanists are like foxes and learn many different things, it is hard to explain them to the hedgehogs of the world, who want to know what One Big Thing we do well. The danger is that, in compressing our message so it gets heard, we leave out precisely the part that naturally appeals to our future students. Yes, students and parents are worried about employment prospects. But what parents don’t also want their child to lead a meaningful life? We are betraying our students if, as a society, we do not tell them that purpose is what ultimately makes a life well-lived.
Dan Edelstein is a professor of French and (by courtesy) history at Stanford University. He directs the Stanford Summer Humanities Institute.
Brent Sandy, a music professor at the University of Iowa, is facing multiple criminal charges after he reported his university-issued laptop missing and presumably stolen, The Iowa City Press-Citizen reported. The university was able to trace the laptop to Sandy's home. He then confessed, authorities said, to taking the laptop home and reporting it stolen because he was scheduled to get a new laptop and had porn on the existing laptop. When authorities searched his house, they also found a container of marijuana. So Sandy now faces charges related to the false report and the pot.