The fiscal collapse of 2008 exacerbated a malaise for many of us in colleges and universities. We feel besieged from within and without, as the public seems to have turned against us. Texas A&M University now has done a thorough cost accounting, publicly valuing all faculty in terms of productivity. All over, public spending for higher education is being cut to the bone. There is a revolt against the high tuition at many private universities. And there is the spate of recent books from a cadre of academics themselves who blame the academy for failing in its mission.
Mark Taylor, Andrew Hacker and the recently published book entitled Academically Adrift have held up a magical mirror showing higher education’s dysfunctional present and a dystopian and unsustainable future, one where students don’t learn, more education takes place online than face-to-face, tenure does not exist and many small, private universities and colleges are gone. The journalist Anya Kamenetz goes one further in her recent book, DIY U: Edupunks, Edupreneurs and the Coming Transformation of Higher Education, when she argues that the university as we know it is obsolete, as a generation of “edupunks” educate themselves.
Under this level of bristling assault, it is easy for academics to bury our heads in the proverbial sand. We have already begun the long slog through the academic year, as our shoulders are against the proverbial wheel. The rhythm of the academic calendar tells us we can't relax until we make it through the academic year. We no longer have the luxury to wait until summer to recharge and rethink how we make ourselves relevant in a world that seems to no longer respect college.
This crisis is nowhere more marked than in the liberal arts, as we feel particularly vulnerable to market forces and often feel disconnected from social engagement. Some of this is the result of students flocking to majors that they feel offer job opportunities after graduation: business, health-related fields, some of the sciences, technologies, etc. They are not rushing to major in sociology or history. This has caused many of us in the traditional liberal arts to become increasingly defensive and too often derisive of what we label “vocational education.”
We cannot and should not hold our noses or draw lines in the sand because it is a losing battle. We should use the moment to reinvent what we do and reconnect us to the world. We are searching for models that will make us relevant, make sense to the public in this political and economic reality, and better serve our students. And for some of us, this reality has turned us to the past, where we may feel we got things right and had a sense of place. In uncertain times, the past offers some us comfort. Yes, one has to just read the memoirs or biographies of the great academics of the 20th century to realize the past is indeed a foreign land. Some of us might make it to superstar status and enjoy this lost rarified world. Most of us, however, will need to soldier on.
We find ourselves in anxious times because everything we value is now questioned and challenged. This intense scrutiny has caused a crisis of identity for the humanities and social sciences, as more and more the public asks us to justify not just the costs of a liberal arts education but its ultimate value. So we need to truly examine and explain the value of a liberal arts degree and search for ways to become relevant again. We can no longer just say, in a sense, take it because it is good for you and society, as if the liberal arts were some sort of foul medicine that we needed to take but needn't like.
We know this is not the case, but in a market place where families are investing a small fortune for their children's college education, we have to show a tangible return -- by rooting programs in the real world they become more relevant. We need to finally ask who are we in today’s crowded and ever-changing higher education marketplace? How can we get students, employers, legislatures and others to see see the liberal arts are not a luxury, but a true necessity? We need to stop telling and start showing. In short, we need to model a new knowledge creation process. We need to live it.
I would suggest that we are witnessing a moment in the history of higher education where what we do now will matter intensely for the future.
This is a moment of formation and transformation, where everything seems to be on the table. Some argue that one model for our salvation might lie, in part, in the past, or the particular example of some golden age, as most of the recent books on the crisis in higher education look romantically at the last 50 years as a sort of last hurrah for a sort of education they saw as ideal in many ways.
This is not the time for us to get dewy-eyed over what is being lost. We need to be pragmatic and embrace the new reality, challenges and all, and find a way forward. This is the exact moment we need to end any notions of the university or college as a protected or safe intellectual zone, one separated from the world. We need to embrace the world we inhabit, with all its complex social problems, and break down what are by now artificial barriers between colleges and universities and the wider world.
Michael Crow, the president at Arizona State University, has challenged all of us to make the “university … more than a place.” Crow argues that the university needs to be a “force” for change in the world. Maybe many of our campuses can’t change the world, but they can engage their communities. Imagine if each of our institutions became a force for change locally. The collective effort could reverberate loudly, providing both support and the tools for a better world. But it could also win over legions of fans who see tangible value from the local college. And, all evidence shows, engaged learning is higher learning. So our students benefit, too.
The current crop of critics are right that we need to rethink our mission, and I applaud them for recognizing the need for change.
Universities need to find ways to foster critical introspection and intellectual growth in the midst of a rapidly changing world. But hasn’t that always been the case? Universities are not stagnant institutions. Rather they are organic, breathing in society problems and all. Evidence from Imagining America, Campus Compact, and Project Pericles, among others, suggests that knowledge in motion, or civically engaged learning, creates intensive pathways that reinforce knowledge, creating enhanced learning outcomes. In short, it provides better and deeper educational opportunities for students. Part of a college education must require education that is rooted in society -- even the messiness of it -- not apart from it.
Those of us in position of leadership have a unique challenge. We need to support faculty, provide resources (including “silence and space”), respect governance, and encourage students. But, in the end, we need to lead in this time of great transformation. Each college will need to find its own way. There is no magic, one-size-fits-all bullet to solve the crisis. Using the resources at hand, fostering and nurturing faculty and taking advantage of geography (our space and place in communities) will enable us to move forward.
I am not saying everyone needs to do civic engagement. Surely this is ludicrous, impossible and would have disastrous effects. Rather, I would suggest that in focused and deep ways, colleges develop lasting partnerships within the community. It might mean for one school adopting a school district to improve education for all. Or, for another, researching and developing policy suggestions for environmental impact issues. We have great resources: some of the smartest experts in the nation, an army of eager students who want to apply their research and a world of problems. Through sustained and meaningful partnerships, colleges can have a positive impact on society.
These efforts will tie colleges more visibility into the world they inhabit. By becoming part of the community fabric they will be viewed as a resource rather than a liability or unknown entity. This alone, however, will not solve our crisis. There will need to be a thorough rethinking of how higher education is financed.
Part of the crisis in the liberal arts is of our own making and we need to recognize our role in it. We have retreated into our disciplines, and subdisciplines, speaking to fewer and fewer people about narrower and narrower topics. We deride public intellectuals as sellouts. We have become, in a word, smug. So, rather than model the university as a modern cloistered haven in a heartless world, let’s return to how John Dewey saw it. “Education is not a preparation for life; education is life itself.”
And life should not be lived walled off. By joining the world, combining the classroom and the streets, will we regain our place in the world and better serve our students and teach our students not to be afraid of the world, but to fully inhabit it.
Richard Greenwald is professor of history and social sciences and dean of St. Joseph College in New York City. His forthcoming book is The Death of 9-5: Permanent Freelancers, Empty Offices and the New Way America Works (Bloomsbury).
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.