For a college president, Michael Schneider of McPherson College spends an awful lot of time talking about horsing around on playground equipment.
It's not because he's immature, though at the age of 37 he is one of the youngest college presidents in the country. It's because "jumping off swings" is Schneider's metaphor for entrepreneurship -- students shouldn't be afraid to take risks, just like they did as children -- an idea he hopes will seep into every corner of McPherson.
Nowadays, many liberal arts colleges promote the economic value of a liberal education. They boast that the impressive careers of liberal arts graduates offer an excellent return on students' tuition investment. Thus, while the cost of a quality liberal education may be high, the economic benefits down the line are greater still.
But while the economic success of liberal arts graduates is certainly worth lauding, we may be missing something more fundamental here. When, as a lawyer-turned-professor, I consider my own liberal education, I can see how it did much more than enhance my career prospects. In fundamental ways, it helped me connect my career aspirations to a meaningful, satisfying life. Looking back over 25 years now, I see how at its best my liberal education offered me increased possibilities not only of money, but significantly, of happiness.
An enduring puzzle of our times is why our well-documented rise in incomes has not led to an increase in our subjective well-being. While well educated Americans are clearly getting wealthier, we are not reporting higher levels of happiness.
Economist Robert Frank offers an intriguing explanation to this puzzle, one that bears on how we think about the value of a liberal arts education. The problem, he says, is not what we make, but how we spend it. "[G]ains in happiness that might have been expected to result from growth in absolute income have not materialized because of the ways in which people in affluent societies have generally spent their incomes."
The difficulty, according to Frank, is that we spend our money in conspicuous ways - such as on bigger houses - that are especially subject to the psychological process of adaptation. Under this process, as people generally buy bigger houses, the social norm for house size increases. Adapting to this rising standard, we need to spend more to get a house we can regard as acceptable. But while we come to spend more for our homes, we do not derive greater pleasure from them. Rather, the size of house that is needed to satisfy us has simply increased. If we wish our growing wealth to help make us happier, says Frank, we need to shift our resources to what he calls "inconspicuous goods." These goods aren’t really goods, but are conditions, like avoiding a long commute or leaving a stressful job. And when our wealth helps us do these things, it does make us happier.
The picture is different for long commutes and stressful jobs because such experiences are less subject to the psychological process of adaptation that occurs with the increasing number of larger houses. "As it turns out," writes Frank, "our capacity to adapt varies considerably across domains." While we easily get used to larger homes, we never completely adjust to longer commutes.
Thus, the key to happier lives is spending more of our resources on inconspicuous goods, those marked by our lesser capacity to adapt. Because increased spending on such goods is more likely to foster our subjective well-being, we are here better able to get our money's worth.
Frank's argument is an intriguing one for me, as at midlife I deepen my understanding of the value of my own liberal education. A central benefit of a liberal arts education is an enhanced capacity for critical thinking, the ability to subject to independent scrutiny the received norms of our environment. It is because of this enhanced capacity to scrutinize social convention that liberal education works to liberate individuals, enabling them to choose freely their own views, rather than simply relying on tradition or authority.
Thus in principle, a liberally educated individual should be less subject to the process of adaptation Frank describes. This is because this adaptation process is rooted in the very social norms the liberal arts graduate has developed the capacity to scrutinize critically.
Because a liberally educated person develops a critical distance from the norms of his environment, he has, under Frank's analysis, a greater potential for happiness. In conspicuous purchases such as houses, he is less likely to need to exceed the norm to insure happiness and more likely to avoid unhappiness if below the norm. Less bound to more conspicuous spending, he also has the freedom to devote more of his resources to the inconspicuous goods that offer a greater contribution to his well-being.
I saw this transformation in myself, while undergoing my own liberal education. I had always been a night owl and fell easily into the rhythms of student life as an English major at Wesleyan University. As my college years progressed, I remember distinctly watching less TV. In classrooms and conversations, I was discovering a world more engaging and enduring than the world of conspicuous consumption then displayed on network television. I still kept my late-night hours, but the “Tonight Show” gave way to the stories of Melville and Kafka, two writers more concerned with understanding human psychology and relationships than acquiring material goods. The result was that, during my senior year, I don't recall ever discussing the size of house I hoped to live in. But I remember distinctly a line I repeated often when asked of my ambitions. I'd say: "Give me a library and the woman I love - and I'll be happy."
As a middle-aged, family man, my life is more complex now, but its underlying values abide. I met - and married - the woman I love. She delights and surprises me almost daily. And in my current academic job, I enjoy access to a first-rate library that satisfies even my overly curious mind. To be sure, I've even come to live in a very nice home, one that's far larger than the national norm. But when my friend tells me he could never move back to a smaller house, I immediately sense a difference between us. I've learned that my happiness depends less on where I live and more on what I treasure.
Vocational training, by definition, is designed to enhance our productive capacities. It equips us with skills for occupations ranging from X-ray technician to software engineer. Liberal education contributes to our productive lives as well, as I know firsthand from my own legal career.
But liberal education can do more. Significantly, it affects not only our skills as producers, but also our discernment as consumers. When it works, it changes for the better the satisfactions we seek. Over the course of a lifetime, a discriminating sensibility in this regard can contribute more to our happiness than the raises our jobs provide.
Of course, liberal education performs this broader role only when it confers more than intellectual insights. A liberal education must reinforce such insights in a way that fosters in students a new set of habits and dispositions. Such an education's intellectual virtues must, in short, become moral ones.
I have no doubt that this has always been a difficult task. Indeed, as a professor teaching today, I see it's becoming harder as an already overly commercialized culture becomes even more so. But I know from my current vantage point how a liberal education succeeded with me in ways my earlier self couldn't have foreseen. More importantly, I see in my classes how students surprise themselves daily with the persons they are becoming.
Thus, in promoting the value of a liberal education to the wider public, we should attend to the way it can change the consumers we become. Altering the satisfactions a person seeks changes his life in ways more profound than the paycheck he receives. For the wider public, this is the story of liberal education that has yet to be told. I suspect we can tell it best by telling our own individual stories, how our liberal educations transformed our lives, and how happiness in an unexpected way became possible.
Jeffrey Nesteruk is a professor at Franklin & Marshall College.
Why do narratives of decline have such perennial appeal in the liberal arts, especially in the humanities? Why is it, year after year, meeting after meeting, we hear laments about the good old days and predictions of ever worse days to come? Why is such talk especially common in elite institutions where, by many indicators, liberal education is doing quite well, thank you very much. I think I know why. The opportunity is just too ripe for the prophets of doom and gloom to pass up.
There is a certain warmth and comfort in being inside the “last bastion of the liberal arts,” as B.A. Scott characterized prestigious colleges and research universities in his collection of essays The Liberal Arts in a Time of Crisis (NY Praeger, 1990). The weather outside may be frightful, but inside the elite institutions, if not “delightful,” it’s perfectly tolerable, and likely to remain so until retirement time.
Narratives of decline have also been very useful to philanthropy, but in a negative way. As Tyler Cowen recently noted in The New York Times, “many donors … wish to be a part of large and successful organizations -- the ‘winning team’ so to speak.” They are not eager to pour out their funds in order to fill a moat or build a wall protecting some isolated “last bastion.” Narratives of decline provide a powerful reason not to reach for the checkbook. Most of us in the foundation world, like most other people, prefer to back winners than losers. Since there are plenty of potential winners out there, in areas of pressing need, foundation dollars have tended to flow away from higher education in general, and from liberal education in particular.
But at the campus level there’s another reason for the appeal of the narrative of decline, a genuinely insidious one. If something goes wrong the narrative of decline of the liberal arts always provides an excuse. If course enrollments decline, well, it’s just part of the trend. If students don’t like the course, well, the younger generation just doesn’t appreciate such material. If the department loses majors, again, how can it hope to swim upstream when the cultural currents are so strong? Believe in a narrative of decline and you’re home free; you never have to take responsibility, individual or collective, for anything having to do with liberal education.
There’s just one problem. The narrative of decline is about one generation out of date and applies now only in very limited circumstances. It’s true that in 1890, degrees in the liberal arts and sciences accounted for about 75 percent of all bachelor’s degrees awarded; today the number is about 39 percent, as Patricia J. Gumport and John D. Jennings noted in “Toward the Development of Liberal Arts Indicators” (American Academy of Arts and Sciences, 2005). But most of that decline had taken place by 1956, when the liberal arts and sciences had 40 percent of the degrees.
Since then the numbers have gone up and down, rising to 50 percent by 1970, falling to 33 percent by 1990, and then rising close to the 1956 levels by 2001, the last year for which the data have been analyzed. Anecdotal evidence, and some statistics, suggest that the numbers continue to rise, especially in Research I universities.
For example, in the same AAA&S report ("Tracking Changes in the Humanities) from which these figures have been derived, Donald Summer examines the University of Washington (“Prospects for the Humanities as Public Research Universities Privatize their Finances”) and finds that majors in the humanities have been increasing over the last few years and course demand is strong.
The stability of liberal education over the past half century seems to me an amazing story, far more compelling than a narrative of decline, especially when one recognizes the astonishing changes that have taken place over that time: the vast increase in numbers of students enrolled in colleges and universities, major demographic changes, the establishment of new institutions, the proliferation of knowledge, the emergence of important new disciplines, often in the applied sciences and engineering, and, especially in recent years, the financial pressures that have pushed many institutions into offering majors designed to prepare students for entry level jobs in parks and recreation, criminal justice, and now homeland security studies. And, underlying many of these changes, transformations of the American economy.
The Other, Untold Story
How, given all these changes, and many others too, have the traditional disciplines of the arts and sciences done as well as they have? That would be an interesting chapter in the history of American higher education. More pressing, however, is the consideration of one important consequence of narratives of decline of the liberal arts.
This is the “last bastion” mentality, signs of which are constantly in evidence when liberal education is under discussion. If liberal education can survive only within the protective walls of elite institutions, it doesn’t really make sense to worry about other places. Graduate programs, then, will send the message that success means teaching at a well-heeled college or university, without any hint that with some creativity and determination liberal education can flourish in less prestigious places, and that teaching there can be as satisfying as it is demanding.
Here’s one example of what I mean. In 2000, as part of a larger initiative to strengthen undergraduate liberal education, Grand Valley State University, a growing regional public institution in western Michigan, decided to establish a classics department. Through committed teaching, imaginative curriculum design, and with strong support from the administration, the department has grown to six tenured and tenure track positions with about 50 majors on the books at any given moment. Most of these are first-generation college students from blue-collar backgrounds who had no intention of majoring in classics when they arrived at Grand Valley State, but many have an interest in mythology or in ancient history that has filtered down through popular culture and high school curricula. The department taps into this interest through entry-level service courses, which are taught by regular faculty members, not part timers or graduate students.
That’s a very American story, but the story of liberal education is increasingly a global one as well. New colleges and universities in the liberal arts are springing up in many countries, especially those of the former Soviet Union.
I don’t mean that the spread of liberal education comes easily, in the United States or elsewhere. It’s swimming upstream. Cultural values, economic anxieties, and all too often institutional practices (staffing levels, salaries, leave policies and research facilities) all exert their downward pressure. It takes determination and devotion to press ahead. And those who do rarely get the recognition or credit they deserve.
But breaking out of the protective bastion of the elite institutions is vital for the continued flourishing of liberal education. One doesn’t have to read a lot of military history to know what happens to last bastions. They get surrounded; they eventually capitulate, often because those inside the walls squabble among themselves rather than devising an effective breakout strategy. We can see that squabbling at work every time humanists treat with contempt the quantitative methods of their scientific colleagues and when scientists contend that the reason we are producing so few scientists is that too many students are majoring in other fields of the liberal arts.
The last bastion mentality discourages breakout strategies. Even talking to colleagues in business or environmental studies can be seen as collaborating with the enemy rather than as a step toward broadening and enriching the education of students majoring in these fields. The last bastion mentality, like the widespread narratives of decline, injects the insidious language of purity into our thinking about student learning, hinting that any move beyond the cordon sanitaire is somehow foul or polluting and likely to result in the corruption of high academic standards.
All right, what if one takes this professed concern for high standards seriously? What standards, exactly, do we really care about and wish to see maintained? If it’s a high level of student engagement and learning, then let’s say so, and be forthright in the claim that liberal education is reaching that standard, or at least can reach that standard if given half a chance. That entails, of course, backing up the claim with some systematic form of assessment.
That provides one way to break out of the last bastion mentality. One reason that liberal education remains so vital is that when properly presented it contributes so much to personal and cognitive growth. The subject matter of the liberal arts and sciences provides some of the best ways of helping students achieve goals such as analytical thinking, clarity of written and oral expression, problem solving, and alertness to moral complexity, unexpected consequences and cultural difference. These goals command wide assent outside academia, not least among employers concerned about the quality of their work forces. They are, moreover, readily attainable through liberal education provided proper attention is paid to “transference.” “High standards” in liberal education require progress toward these cognitive capacities.
Is it not time, then, for those concerned with the vitality of liberal education to abandon the defensive strategies that derive from the last bastion mentality, and adopt a new and much more forthright stance? Liberal education cares about high standards of student engagement and learning, and it cares about them for all students regardless of their social status or the institution in which they are enrolled.
There is, of course, a corollary. Liberal education can’t just make the claim that it is committed to such standards, still less insist that others demonstrate their effectiveness in reaching them, unless those of us in the various fields of the arts and sciences are willing to put ourselves on the line. In today’s climate we have to be prepared to back up the claim that we are meeting those standards. Ways to make such assessments are now at hand, still incomplete and imperfect, but good enough to provide an opportunity for the liberal arts and sciences to show what they can do.
That story, I am convinced, is far more compelling than any narrative of decline.
Sometimes we forget to appreciate what is most valuable to us until we are on the verge of losing it. I fear this is the situation we are in with American higher education – a system most believe has been the best in the world. At times awareness of what matters most is restored by the comments or behavior of outside people who value and appreciate what we may have taken for granted. I was obliged to think about what matters most in American style, liberal arts, education when I attended a meeting in the Middle East. This experience made me believe that, if we are not careful, we could very well destroy what is greatest about our system of higher education.
In this era when anti-American sentiment is high in so many countries I was delighted to be invited to attend a meeting with educators from Muslim nations. This gathering, organized on behalf of the Hollings Center, was organized by the Council of American Overseas Research Centers. It was designed to bring 15 educators from Muslim majority countries together with five counterparts from the United States. Meeting in Istanbul, participants explored the reasons for the growing number of locally originated, American-style, liberal arts-oriented, independent undergraduate colleges and universities in these Muslim states.
Why would these types of institutions be developing at this time in history when relations between the U.S. and Muslim countries are at a particularly low point? The reason, as one participant said, is that “people from our countries who went away to college in the U.S. came back different, and changed in ways we value and which our societies need.” The basic question of the meeting was whether there is potential for the development of productive relationships between these independent universities in Muslim countries and institutions in the United States.
There was rich discussion along many dimensions, but the focus of my attention -- which I pursued in conversation during breaks and meal times -- was what makes “American-style” education different in the minds of these educators. While education in the tradition of the liberal arts can be accurately described as “distinctly American,” we Americans are notoriously inept in describing the essential characteristics of our educational approach.
It is not that we don’t try, but the hundreds of books and many thousands of articles and speeches on the topic -- often filled with educationese of little meaning to others -- vary widely in their accounts and terminology. I wondered whether these educators from places with very different educational traditions could be more profound in understanding and describing “American” higher education than their counterparts in the United States. Could their fresh views from the outside make them today’s educational de Tocquevilles -- as insightful about American-style higher education as was Alexis de Tocqueville in his writings about the development of American democracy based on his 1830s visit from his native France?
What became clear very quickly is that higher education in these countries is most often based on the content-expert model: the professor delivers knowledge in a disciplinary area and it is the student’s responsibility to memorize that information and report it back on some type of test. To be educated is to be a content specialist – a view also typical in traditional European approaches to higher education and which underlies most US government accountability measures. Yet they see this form of education as less valuable and useful than “American style” education.
What differentiates “American style higher education” from the modes more typically seen in their own nations? What are the most fundamental attributes of this preferred approach to learning? As I understood them, these de Tocquevilles from Muslim majority countries identified three essential and interrelated attributes of an American-style higher education – attributes that, though undoubtedly idealized, they believe create a better approach to college education. These attributes are, in fact, very obvious ones once stated; yet they are, like the air we breathe on a clear day, so obvious we often forget to pay attention to them:
Our Purpose. Higher education’s purpose is to accomplish the long term goal of preparing a person to contribute and be successful over a lifetime, not just preparation for a job after college. This purpose has societal value, for it creates societally leading intellects who question the assumptions of society and lead their societies forward; it has intellectual value, as it creates people who know how to formulate questions and think about the implications of knowledge and who are open to new ways of thinking; and it has individual value, as it develops the whole person, socially, personally and maturationally.
Centrality of Students. Students are the first priority; they are partners in the educational experience. Decisions about educational practices and priorities are based on what best serves the education of the students, not on the self-serving concerns or priorities of faculty, disciplines or professions. Further, respect for the student is role-modeled in every context; student thinking is valued even when it is flawed, with their errors used as opportunities for educational growth.
Role of Faculty. Faculty, while respected, are not viewed as fully informed experts who transmit their knowledge, but as professionals who must themselves be constant learners. Their capabilities and effectiveness, whether in their disciplinary expertise or their pedagogical effectiveness, must be grown and developed through institution-supported programs, workshops and policies.
These “obvious” characteristics of American-style higher education are troubling because of where I see us heading right now. They are contrary to the current regulatory emphasis on bringing K-12-style, fact-oriented outcomes assessment to higher education; they are unrelated to the U.S. News-type assumptions underlying the prestige-based competition among institutions that consumes ever-greater amounts of their attention and resources; and they run counter to the growing emphasis on technical and professional education that seems to be consuming every undergraduate institution – including many liberal arts colleges.
Most fundamentally, these insights from Muslim educators don’t support several trends that are currently most fashionable in higher education in the United States, including the idea that a good higher education is one that results in a job; the arms race-like rivalries that require that each institution to spend more resources every year to build prettier or larger athletic and other facilities; the emphasis, even at teaching institutions, of having faculty measured according to research productivity, even though that attribute seems more related to institutional prestige than student learning; and the priority so many parents (and their children) place on attending the best-ranked school rather than the one that seems best suited for an individual student’s learning.
Are these educators from Muslim countries merely describing American higher education as it was rather than as it should appropriately be for today’s world? Their answer, I believe, would be “no” – what has made American-style education the best in the world is not the pursuit of prestige, the delivery of job-ready graduates, nor the provision of unrivaled facilities. It is a context for learning that is without parallel in most other nations’ higher education traditions, and involves long term good for humanity and for a nation, a respectful focus on the development of the student, and an honest view of the role and needs of the faculty.
This “American style” approach is in contrast to the educational traditions in many other countries that have involved the provision of a few institutions of prestige where only the “best” are allowed to enroll, and where graduation is intended to certify a level of knowledge about a topic that makes graduates immediately employable in a particular profession. To paraphrase what a business executive in one of these Muslim nations once said to me: “Give me a graduate of an American-style university who knows how to think and learn and make decisions, for those are the competencies necessary for long-term success; within a few months I can teach them the specific knowledge they need to start their job, though with the reality of constant change people will need to continue to learn throughout their career.”
There is a certain irony in all of this: At the same time that people in other nations are founding American-style liberal arts-based colleges, or are working to transform their own institutions in ways that make them more consistent with the key attributes of traditional American higher education, colleges and universities in the U.S. are changing in ways that take them ever-farther from our historic educational ideals. We are losing what they are gaining: educated people who are “changed in ways we value and which our societies need.”
Perhaps these higher education de Tocquevilles are telling us that it is time for a back-to-basics movement in American higher education – one fundamentally different from that which we have seen in K-12 education. For higher education to realize its distinctively American purpose -- to retain its renown -- it must not aspire to teach the 3 R’s, to be the best system for filling brains with facts, nor to have the highest rankings status. Instead, American higher education must seek in all ways to transform individuals into more fully developed, thinking, and engaged citizens.
This outcome results, not from the prestige ascribed to an institution nor from the luxuriousness of the campus, but from an educational context which develops people in essential ways. As Jefferson knew in crafting his approach to education in his newly founded nation, our society will advance only to the degree that there are educated, thinking, always developing and inquiring, engaged citizens to inform and shape developments.
Over the years, Antioch College birthed a number of campuses to constitute a university now composed of the college and five other campuses -- New England, Los Angeles, Santa Barbara, Seattle and McGregor. The five non-residential campuses comprise over 5,000 students, 400 faculty and staff members, and 18,000 alumni and constitute 92 percent of the total enrollments of Antioch University. Some 85 percent of the students in the non-residential colleges are enrolled in graduate programs -- master’s and doctorates -- in the professional fields of psychology, education, management, communication, leadership, creative writing, and environmental science.
The campuses are non-residential but not “virtual.” Students take classes in actual buildings on campus; instruction is delivered in a variety of formats (including some online components), but the substantive focus of all instruction is on reflective practice. Antioch University students aim to bring the ways of knowledge and expertise to bear on the needs and changing realities of the community and larger society. On multiple campuses but with one overarching purpose, Antioch University embodies values that are the core components of effective leadership, education, and social activism -- values which have been embedded in them by their mother campus, the college.
Indeed, the university mission statement reads “Antioch University is founded on principles of rigorous liberal arts education, innovative experiential learning and socially engaged citizenship. The multiple campuses of the university nurture in their students the knowledge, skills and habits of reflection to excel as lifelong learners, democratic leaders and global citizens who live lives of meaning and purpose.”
As is the case at some other progressive institutions, including Hampshire, Goddard, and Evergreen State ( Editors' note: Hampshire and Evergreen State have systems of long-term faculty employment that are in some ways equivalent to tenure.) Antioch chose not to establish tenure at these non-residential campuses. The campuses were intended to address a group of students whose needs would be ever changing -- adult students, many of them in professions and with families, returning to higher education to get the knowledge and qualifications they need to be effective in their careers and their communities. And to meet those students’ needs, the campuses realized their own need for flexibility in curricular offerings, the ability to anticipate program requirements and to fulfill them in creative and adaptive ways, engaging a diverse and at times non-traditional faculty.
Over some 30 years, the "adult campuses" grew and thrived by addressing the demand for graduate professional programs that are innovative and ensure quality while adapting to the working adult's schedule. To offer such programs took a group of faculty who are confident in the quality of their academic credentials and teaching ability in ways that enable them to be creative and flexible as they design programming and curriculum to stay current. It takes an amazing group of talented core faculty who spend hours on campus serving as instructors, faculty advisers, supervisors, and mentors while encouraging critical inquiry and challenging students to think in new and different ways. These core faculty hold doctorates and most are practitioners, researchers, and scholars.
Students at the Antioch University campuses do not receive a large portion of their education in courses taught by teaching assistants, as is often the case at many institutions. Rather, they are taught by these core faculty members, a significant number of whom have been with their campuses for over 20 years. In a practice that enhances the breadth and depth of their curricula, programs offered at the campuses often employ part-time faculty members who otherwise work as professional practitioners in their respective fields. These individuals, almost all of whom hold graduate degrees, many of them doctorates, commit to teaching at an Antioch campus over a period of time, providing students the opportunity to work with successful, often prominent figures in their fields of study and their professions.
The result of all of this is a faculty that brings multiple kinds of experience, expertise, and both theoretical and practical engagement with the knowledge, beliefs, and actions that are the hallmark of Antioch’s innovative and progressive education for change.
Across the years, students have responded enthusiastically -- in word and in action -- to this kind of educational process. "Antioch offers an opportunity to give yourself permission to think deeply about why you’re doing what you’re doing, then put it into practice,” wrote one. Another said, “Just a few years ago, if you talked about environmental or holistic sustainability, you were out on the edge or over the edge. Antioch has one foot in the mainstream and one foot not so.” And another: “Antioch is a school that did not seek to shape my voice, but rather helped me find and strengthen my own voice. My professors cared about how I thought; because that is the tool they taught me to sharpen.”
A few snapshots of programs and accomplishments will suggest something of the innovation, excellence, diversity, and commitment to the greater good that characterize Antioch University across its campuses:
Antioch University Seattle is the leading institution in the nation in reforming the delivery of education to Native American youth. Its innovative program, supported by multimillion-dollar grants from the Gates, Lumina and Kellogg Foundations, has established over 10 Early College models in three states that have witnessed amazing results in increasing the Native American high school retention, graduation, and successful passing of state required testing, in some cases far above the rates of middle- and upper-class students. Antioch Seattle has just named as its new president Cassandra Manuelito-Kerkvliet, who is believed to be the first Native American woman to hold the presidency of an accredited university outside the tribal college system.
Antioch University New England’s doctoral program in psychology is noted for its quality by receiving a 10-year accreditation from the American Psychological Association. The majority of the psychology master's programs in Seattle and New England are accredited by their professional accrediting agencies.
Antioch University Los Angeles's Creative Writing program will be named in the forthcoming summer fiction issue of the Atlantic magazine as one of the top five low-residency MFA programs in the United States, in the company of the Bennington and Vermont College programs. The Los Angeles MFA has distinguished itself through the use of award-winning faculty in fiction, poetry, and creative non-fiction, and through innovative features such as field study, the translation seminar, the alumni weekend residency, and a student-edited online literary journal.
Antioch University McGregor recently received accreditation from the National Council on Accreditation for Teacher Education (NCATE), which attests to its excellence, for its master's in education program while many other large public institutions have lost their accreditation.
The Antioch University Ph.D. in Leadership and Change has been recognized by the Ohio Board of Regents for its quality and innovation. In “Shift Happens" (published in the July/August issue of Educause), Bill Graves cites Antioch's Ph.D. program as "a paradigm-shifting innovation in doctoral education" with positive implications for both graduate-level curriculum and delivery design and undergraduate applications.
These few glimpses of the campuses should confirm that Antioch University is a community of educators and learners – advocates, activists, risk-takers, mavericks, entrepreneurs, creative thinkers, and problem solvers. Those who teach and study at the non-residential campuses fully believe in and work to extend the values upon which Antioch College was founded and for which it has stood across the decades. Indeed, as one current student in the Ph.D. in Leadership and Change program wrote recently in a letter to TheChronicle of Higher Education, “Many of us in the doctoral program profoundly value our program’s connection with the undergraduate, historically significant, values-driven college. We signed on to study at Antioch, among other reasons, because we wanted a program connected with a deep history and values, a program with deep roots. We chose Antioch.”
The Board of Trustees of Antioch University is committed to ensuring the future of Antioch -- across all its campuses and in a manner consonant with its proud history and accomplishments. The temporary suspension of operations at Antioch College was taken as a protective move to enable a time in which to regroup and revitalize the College. Its reopening is strongly advocated and anticipated. As that process moves forward, the five non-residential campuses of Antioch University continue to embody the Antioch vision of higher education, with its dedication to innovation and excellence.
All too often, especially in lean economic times, students and families disregard private institutions out of hand because of the perceived cost. But in the battle for talented students, private liberal arts colleges will win the day by showing students and families considering higher education that “private” doesn’t mean “expensive.”
A few weeks ago, my institution, Juniata College, released a new policy, guaranteeing our students the ability to graduate in four years, or the fifth year is on us.
Well, from the reactions of some of the public universities in Pennsylvania, you might have thought I had suggested eliminating college sports. The fact is, private liberal arts colleges excel at giving students the tools to maintain momentum toward graduation within four years.
National statistics bear this out. The National Association of Independent Colleges and Universities says nearly 80 percent of students at private colleges who finish graduate in four years, compared to about 50 percent at public institutions.
Juniata did not decide to guarantee that almost all our students will graduate in four years as a cheap marketing ploy designed to take shots at state universities. Rather, it’s a call to arms for all colleges and universities to start their own affordability comparisons.
Our numbers have been splashed across newspapers and read over the airwaves. You can Google them at will. They are: Juniata’s tuition of $28,920 per year goes down to $13,786 per year once our financial aid package kicks in. That makes the four-year bill, after we add in yearly education-related fees, $60,536.
Compare that with what U.S. News & World Report noted in the November 5 issue: “Since it is now taking the average public university student more than six years to graduate, the cost of a public college degree is now more than $90,000, about 25 percent more than it was for the freshmen of five years ago.”
When we compared our figures to the publics, we also added a cost not many people talk about: the earnings a person would have made if he or she had graduated on time. Based on a very conservative annual earnings estimate of $21,000, two extra years in school will “cost” an extra $42,000 above tuition.
So, if you consider lost earnings, that “state school” education isn’t looking so affordable, is it?
Instead of traditional majors, we use programs of emphasis, in which students can design their own educational plan. If they change their minds about a career path once (or even twice), they won’t lose momentum by taking new prerequisites. Our study abroad programs -- 40 percent of our students study abroad -- focus on programs that offer courses and credit applicable to our students’ programs. Finally, we use internships within our curriculum to offer students academic credit and experiential learning without sacrificing extracurricular time or activities -- 85 percent of our students have at least one real-world internship.
And before anyone sniffs at our flexibility as somehow a lack of “standards,” that favored panacea of bureaucrats everywhere, our results speak for themselves: 96 percent of graduates over the last five years either secured employment or went to graduate school within six months of graduation.
In 2006, 96 percent of those Juniatians who graduated, did so in four years or less. Over the past few years, 92 percent of our graduating students have done so in four years or less. In our system, in which two faculty members advise students throughout their college career, there is very little retracing of steps and no wrong turns -- mainly because our curriculum is highly adaptable. In reality, our guarantee isn’t much of a gamble because we are already succeeding beyond many of our private college peers and well beyond the state universities. Instead, it makes policy the good work that has long been practice at Juniata.
To those forward-looking institutions willing to take the challenge with us, to do everything we can to ensure the affordability of a great education, let us put our numbers on the table and let our constituents decide.
Thomas Kepple is president of Juniata College, an undergraduate liberal arts college in Huntingdon, Pa.
At first glance, Peter Drucker might seem an unlikely candidate to have published an academic novel. Famous for writing books such as Concept of the Corporation and The Effective Executive, Drucker was dubbed “The Man Who Invented Management” in his 2005 Business Week obituary. Drucker’s audience was to be found among the Harvard Business Review crowd, not the Modern Language Association coterie, and, not surprisingly, his two novels are no longer in print.
But the university he presented in his 1984 novel, The Temptation to Do Good, confronted some key questions that face higher education institutions in today’s unprecedented financial downturn: Are current practices sustainable? Have we strayed from our core mission? Will the liberal arts survive increasing budget pressures?
As these questions -- hardly the usual literary fare -- demonstrate, Drucker’s work is a rarity among academic novels. These texts typically provide a send-up of academic life, by making fun of intellectual trends through characters such as Jack Gladney, who chairs the department of Hitler studies in Don DeLillo’s White Noise, or by parodying the pettiness of department politics, as in Richard Russo’s Straight Man, in which one English professor’s nose is mangled during a personnel committee meeting, courtesy of a spiral notebook thrown at him by one of his peers. By contrast, The Temptation to Do Good is almost painstakingly earnest in its portrayal of Father Heinz Zimmerman, president of the fictional St. Jerome University.
Like other contemporary academic novels, The Temptation to Do Good depicts the problems of political correctness, the tensions between faculty and administration, and the scandal of inter-office romance. But St. Jerome’s problems are no laughing matter. Lacking the improbable events of other academic novels -- in James Hynes’s The Lecturer’s Tale, the adjunct-protagonist even gains super-human powers -- the plot of The Temptation to Do Good is completely plausible, and the problems above destroy a good man.
St. Jerome’s chemistry department decides not to hire Martin Holloway, a job candidate with a less-than-stellar research record. Feeling sorry for the soon-to-be-unemployed Ph.D., Zimmerman decides to recommend Holloway to the dean of a nearby small college. Zimmerman knows he shouldn’t interfere, but he feels he must do the Christian thing, and so, succumbing to “the temptation to do good,” he makes the call. Meanwhile, Holloway’s angry wife spreads unfounded rumors about a dalliance between the president-priest and his female assistant. The faculty overreact to both events, and although most of them come to regret it, Zimmerman’s presidency is brought down, and he is eased out by the church into a sinecure government position.
Often reading like an intricate case study of one university’s internal politics, The Temptation to Do Good aims to do more than that, too, raising questions about the purpose of higher education institutions writ large. Representing the contemporary university as a large, bureaucratic institution -- much like the companies that Drucker’s theories would shape -- The Temptation to Do Good portrays Zimmerman as a successful executive, one who “converted a cow college in the sticks” into a national university with a reputation unrelated to its religious roots. He even makes the cover of Time magazine for increasing his endowment by a larger percentage than any other university over the past five years.
Although some faculty recognize, as one physics professor admits, that they wouldn’t be able to do their research without the money he has brought in, many of them are also disenchanted with Father Zimmerman, CEO. The chemistry chair chose to come to St. Jerome because he expected it to be “less corrupted by commercialism and less compromised by the embrace of industry” than other institutions, which he realizes isn’t the case.
“We have a right,” says the chair of modern languages, upset over the abolition of the language requirement, “to expect the President of a Catholic university to stand up for a true liberal education.” In both cases, we see the ideals of a Catholic university being linked to the ideals of a liberal arts education, both focused on a pure devotion to the pursuit of knowledge seen as incompatible with Zimmerman’s expanded professional schools and intimate sense of students’ consumer needs. Can St. Jerome be true to both the liberal arts and the practical, professionalized realm at the same time?
This question is never resolved in the novel, but outside of his fiction writing, Drucker was deeply interested in the practicality of the liberal arts. In his autobiography, he discusses his deep appreciation of Bennington College, a school designed to combine progressive methods -- connecting learning to practical experience -- with the ideas of Robert Hutchins, the University of Chicago president and famed proponent of classical liberal ideals. William Whyte’s sociological classic Organization Man cites Drucker as saying that “the most vocational course a future businessman can take is one in the writing of poetry or short stories.”
Although Drucker was unusual in actually writing novels himself, he was not alone among business thinkers in expressing the values of the liberal arts. Tom Peters and Robert Waterman’s In Search of Excellence: Lessons from America’s Best-Run Companies describes an investment banker who suggests closing business schools and providing students with a “liberal arts literacy,” that includes “a broader vision, a sense of history, perspectives from literature and art.”
More recently, Thomas Friedman’s The World is Flat includes a section focusing on the importance of a liberal arts education in the new integrated, global economy. “Encouraging young people early to think horizontally and to connect disparate dots has to be a priority,” writes Friedman, “because this is where and how so much innovation happens. And first you need dots to connect. And to me that means a liberal arts education.”
Books like Rolf Jensen’s The Dream Society: How the Coming Shift from Information to Imagination will Transform Your Business, Joseph Pine II and James H. Gilmore’s The Experience Economy: Work is Theatre and Every Business a Stage, Daniel H. Pink’s A Whole New Mind: Why Right Brainers Will Rule the Future, and Richard Lanham’s The Economics of Attention: Style and Substance in the Information Age make these points more specifically, often showing how certain “literary” skills, such as storytelling and empathy, are crucial to success in the current time.
Out of the authors mentioned above, only Lanham is a humanities professor, and in a field (rhetoric) largely out of scholarly vogue today. “Let’s go back to the subject of English a moment. Of all subjects none is potentially more useful,” Whyte writes. “That English is being slighted by business and students alike does not speak well of business. But neither does it speak well for English departments.”
What’s significant about Whyte’s account -- along with that of Drucker, Friedman, and others -- is that none of them claim that colleges and universities should merely churn out students of technical writing or focus on the practicality of the composition course; instead they want students to think about narrative complexity and story-telling through the liberal arts. Whyte himself focuses on the study of Shakespeare and Charles Lamb.
However, instead of embracing these potential real-world allies, liberal arts disciplines have seemed to withdraw, letting others become the experts in -- and proponents of -- the relevance of their subjects. Consider, for example, that in January 2008, one of the most famous English professors in the world proclaimed on his New York Times blog that the study of literature is useless. Asserting that the humanities don’t do anything but give us pleasure, Stanley Fish wrote that, “To the question of ‘what use are the humanities?’ the only honest answer is none whatsoever.” The arts and humanities, Fish contended, won’t get you a job, make you a well-rounded citizen, or ennoble you in any way.
Not surprisingly, readers were appalled. Within the next 48 hours, 484 comments were posted online, most of them critical of Fish. The majority of these comments, from a mix of scientists, humanists, business people, and artists, could be divided into two categories: first, the humanities are useful because they provide critical thinking skills that are useful for doing your job, whether you’re a doctor or CEO; and second, the humanities are useful for more than just your job, whether that means being a more informed citizen or simply a more interesting conversationalist.
However, perhaps the most fascinating comments came from those who recognized Fish’s stance as a professional one: in other words, one that relates to attitudes toward the humanities held by practitioners inside the academy (professors), as distinct from those held by general educated readers outside it (the Times audience). “Let’s not conflate some academics -- those who have professionalized their relationship with the humanities to the point of careerist cynicism -- with those [...] still capable of a genuine relationship to the humanities,” said one reader. Another added that the “humanities have been taken over by careerists, who speak and write only for each other.”
In other words, while readers defend the liberal arts’ relevance, scholars, who are busy writing specialized scholarship for one another, simply aren’t making the case. This was an interesting debate when Fish wrote his column over a year ago; now in 2009, we should consider it an urgent one.
Traditionally, economic downturns are accompanied by declines in the liberal arts, and with today’s unparalleled budget pressures, higher education institutions will need to scrutinize the purpose of everything they do as never before. Drucker’s academic novel provides an illustrative example of the liberal arts at work: as Fish’s readers would point out, literature can raise theoretical questions that help us understand very practical issues.
To be sure, the liberal arts are at least partly valuable because they are removed from practical utility as conceived in business; the return on investment from a novel can’t be directly tied to whether it improves the reader’s bottom line.
But justifiable concerns among scholars that the liberal arts will become only about utility has driven the academy too far in the opposite direction. Within higher education, we acknowledge that the writing skills gained in an English seminar might help alumni craft corporate memos, but it is outside higher education where the liveliest conversations about the liberal arts’ richer benefits -- empathic skills and narrative analysis, for example -- to the practical world seem to occur.
Drucker and his antecedents may be raising the right questions, but these discussions should be equally led by those professionally trained in the disciplines at hand. In today’s economic climate, it may become more important than ever for the liberal arts to mount a strong defense -- let’s not leave it entirely in the hands of others.
Melanie Ho is a higher education consultant in Washington. She has taught literature, writing and leadership development courses at the University of California at Los Angeles.