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viewpoint

College and the preparation for death

| Thursday, November 13, 2014

When students first read about how Athens put Socrates to death, they either balk at the injustice of the Athenians or at the uncalculating stubbornness of Socrates. Socrates was charged with corrupting the youth and refused to yield when threatened with death. I myself sided with Socrates as my PLS great books seminar grappled with the story. But my professor helped me to understand the other side: “If your children were abandoning their jobs and educations to follow an old man around, asking bothersome questions to strangers, what would you do? What would Notre Dame do if a professor convinced a bunch of students to stop attending class and, instead, sit out on the quad and talk about existing all day?”

Of course, this is exactly what we were doing in that class, except the course’s department was careful to abide by contemporary academic and University policies. The revolutionary nature of the liberal arts education was masked by regular classroom meetings, hiring according to the standards of other departments, publishing according to common academic expectations and students who partied about as much as any other students (even though these parties often included sophisticated jesting and occasional poetry readings). But the philosopher’s secret can’t be kept forever.

In 1970, three professors at the University of Kansas started the Integrated Humanities Program, known as IHS. Students in the program were not allowed to take notes in class. Instead, they read great literature, learned the state song and went stargazing with their professors. Students were asked questions that in polite company and contemporary core curricula are either avoided or made so complex as to be rendered practically meaningless: What is truth? How do we cultivate wonder in our lives? Why are we here?

The professors learned their lesson: Disturbing questions lead to disturbing lives. As the professors cultivated wonder, students began to convert to Catholicism (some say more than 200 students converted), with dozens entering the priesthood or religious life. No longer content with the temporal and changing, students turned to mysticism and contemplation. One should only expect that their parents, having thrown tens of thousands of dollars at the institutional gatekeepers of the middle class, would protest against their children spending the rest of their lives sitting on spiritual quads, contemplating WHO IS. After decades of cultivating the life of the mind with these disturbing results, the program underwent, as one founding professor put it, a “discreet and slow euthanasia” by university officials.

Thus, we have the odd position of the contemporary university. Should the university pursue the life of intellect, or should it train us for material prosperity, leaving the more transcendent parts of our humanity untouched? What led the great John Henry Newman to proclaim that a university which “had no professors or examinations at all, but merely brought a number of young men together for three or four years, and them sent them away” was better than a “so-called university, which dispensed with residence and tutorial superintendence, and gave its degrees to any person who passed an examination in a wide range of subjects”? Can we really be fooled into believing, as did the disciples of Socrates and the IHS and Newman and Christ, that one thing is necessary, that to sit and listen at another’s feet is to choose the better part?

Most of us will never know. College leaves little time for stargazing leisure. Most of us are anxious and worried about many things, burdened with much serving and studying and extra-curricularing. We find no time to examine what so many claim is “the better part.” Perhaps we are deterred by the threatening danger of the choice; perhaps it is the dazed madness of those we have seen choose it; perhaps it is the small fortune our parents have spent to keep their children safe and employable.

But perhaps the greatest deterrent is the realization that, for those who have chosen “the better part,” life is lived as though death has already come, and we are not quite ready for death. Socrates taught his disciples that “true philosophers make dying their profession.” For many, college will be a time to eat, drink and be merry. Many hope this will be just a preparation for future food, drink and merriment. But for those of you so daring as to choose “the better part,” a daily dying to self will prepare you for death, and death will be your profession.

Christopher Damian graduated from Notre Dame in 2013. He is currently pursuing a J.D. and an M.A. in Catholic Studies at the University of St. Thomas. He can be contacted through his blog at universityideas.wordpress.com

The views expressed in this column are those of the author and not necessarily those of The Observer.

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  • Mary Simons

    This viewpoint was previously published under the title “Studying Death” in September. Hopefully this is just a publishing error, but hey- at least I read your column enough to recognize it.

  • goodsensecynic

    As a life-long opponent of capital punishment (whether by hemlock, beheading or lethal injection), I cannot endorse what the Athenians did to Socrates.

    On the other hand, I cannot wholly excuse Socrates’ opinions. In fact, I find it hilarious that he has been touted as a martyr to free speech when he and/or Plato (as though the two could be separated) wished to ban music and poetry, organize a rigidly hierarchical society based on “innate differences” among men (never mind women) and whose “Republic” stands as a model of proto-fascism. I find his/their idealistic philosophy (in the sense of believing in the superiority of eternal essences, not in the sense of being optimistic) inconsistent with all that we know about the world and our precarious place in it.

    If preparing for death is what we are required to do, so be it. (I, too, have written my “last will and testament”). But, as a septuagenarian I much prefer to affirm life – even as I grow weary from pushing my metaphorical rock up an unforgiving hill.