Patrick Deneen and Allan
Bloom
P. Schultz
December 24, 2013/May 1, 2014
“Today we live in a
different age, one that so worried Bloom—an age of indifference. Institutions
of higher learning have almost completely abandoned even a residual belief that
there are some books and authors that an educated person should encounter. A
rousing defense of a curriculum in which female, African-American, Latino, and
other authors should be represented has given way to a nearly thoroughgoing
indifference to the content of our students’ curricula. Academia is committed
to teaching “critical thinking” and willing to allow nearly any avenue in the
training of that amorphous activity, but eschews any belief that the content of
what is taught will or ought to influence how a person lives.
“Thus, not only is
academia indifferent to whether our students become virtuous human beings (to
use a word seldom to be found on today’s campuses), but it holds itself to be
unconnected to their vices—thus there remains no self-examination over higher
education’s role in producing the kinds of graduates who helped turn Wall
Street into a high-stakes casino and our nation’s budget into a giant credit
card. Today, in the name of choice, non-judgmentalism, and toleration,
institutions prefer to offer the greatest possible expanse of options, in the
implicit belief that every 18- to 22-year-old can responsibly fashion his or
her own character unaided.”
These passages are from a review by Patrick Deneen
of Allan Bloom’s The Closing of the American Mind, long after its publication.
I believe Deneen is wrong in the following ways. First, this is not “an age of
indifference.” That institutions of higher learning are no longer interested in
certain books and authors is not due to indifference but rather to a commitment
to a “practical” education, or what might be called an “economically” driven
education. It is not that the colleges and universities are not interested in a
particular kind of curriculum; rather, it is that they are interested in curricula
that serve the interests of our corporations or the globalized economy. Call it
what you will but this is not indifference.
Hence, the conflicts over curriculum that once
described the institutions of higher education have been short-circuited, as it
were. Like tenure, they are being undermined indirectly, as it were. Evidence
of this is the degree to which now administrators, bureaucrats who have never
been in a classroom or taught, have assumed so much power in these institutions
that it is all-too-common to hear pleas for “shared governance” in these
institutions, pleas most often or always heard coming from the faculty, not
from the bureaucrats. And both of these developments, the rise of a bureaucracy
not populated by former faculty members and the demise of tenure via adjunct
and not-tenure track positions, are in the service of an education that serves
the interests of our corporations.
So, when
Deneen writes that “Today, in the name of choice, non-judgmentalism, and toleration,
institutions prefer to offer the greatest possible expanse of options, in the
implicit belief that every 18- to 22-year-old can responsibly fashion his or
her own character unaided,” he is wrong. What he sees as “the greatest possible
expanse of options” is actually a tremendous narrowing of the options thought
respectable at our institutions of “higher learning.” It is not relativism that
is undermining our institutions of “higher learning.” Rather, it is capitalism
or the alleged demands of globalization. It is not that these institutions
think the young “can responsibly fashion [their] own character unaided.”
Rather, it is that these institutions will fashion their characters for them
and that these “characters” will be thoroughly bureaucratized so that they will
fit into the “globalized” world, the “capitalized,” “corporatized,” or
“bureaucratized” world we live in.
I believe
what Deneen fails to appreciate is how hard it is for humans to embrace what he
calls “relativism” or what Bloom called “nihilism.” Both seem to think that
relativism or nihilism are easy pills to swallow for human beings when in fact
they are not. Yes, humans may say relativistic things, but saying and doing are
two different things and when humans do something, they have to justify those
doings. This is, it seems to me, just human nature. Hence, when Americans held
slaves, they had to justify that and,
as a result, they came up with “theories” of racial inferiority and
superiority. And when Americans had to deal with having “nuked” the Japanese,
they had to embrace notions of Japanese inhumanness. Or to take a simpler
example: One of my professors said, a long time ago, that no one is a
relativist after a dinner guest has stolen some of the family’s silver, no
matter how committed they might be to tolerance or relativism in the classroom!
One could see the same phenomenon occurring after 9/11, when there were no
relativists in the U.S. that I could see.
So, I am
skeptical when I hear people speaking about alleged relativists or nihilists
who are taking over our institutions of higher education. And it is not that
these institutions are not in danger; they are. But the danger does not arise
today, as it did not arise in the past, from relativism or nihilism. Rather, it
arises from prejudiced or parochial notions of what is the just way for human
beings to live. We now have embraced, some of us anyway, the idea that those in
the business of business are the virtuous ones, and the larger and more
profitable the business, the more virtuous are those who control or own it. It
is even said, over and over, that business virtue is political virtue. So why
shouldn’t it be confused with intellectual virtue as well? This is, as strange
as it may seem, what is endangering that which is or should be “higher” about
our educational institutions.