Glenn A. Olds: Humani Nihil Alienum Nothing Human is = Alien to Us The Task of University in Cultural Leadership

From: Subject: Glenn A. Olds: Humani Nihil Alienum Nothing Human is Alien to Us The Task of University in Cultural Leadership Date: Sun, 9 Jan 2005 20:13:38 -0800 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_001D_01C4F687.B4B6E740" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2180 This is a multi-part message in MIME format. ------=_NextPart_000_001D_01C4F687.B4B6E740 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.via-visioninaction.org/articles/auth2/E.htm Glenn A. Olds: Humani Nihil Alienum Nothing Human is = Alien to Us The Task of University in Cultural Leadership

Humani Nihil=20 Alienum
Nothing Human is = Alien to=20 Us
The Task of University in Cultural Leadership =

Glenn A. Olds, Ph.D.

First Presented=20 to the National Student Conference
University of Illinois, = Urbana,=20 Illinois, August 29, 1961.

Latin phrases can be prophetic, even = for those=20 to whom the language is all =93Greek=94. They cut a wide swath in = human=20 history, bearing the harvest of a long human struggle. This = phrase,=20 humani nihil alienum , loosely translated as =93nothing = human is=20 alien to us,=94 is no exception. It describes and prescribes the = essential=20 curiosity as well as the moral commitment that informs all = =93higher=94=20 education. Small wonder that it was used as a motto for that = prophetic=20 pretension that launched the first universities of the western = world.

Could anything be more telling as a clue to the = cultural=20 leadership of the university than this simple phrase, =93nothing = human is=20 alien to us=94? Every word carves out a cultural domain to be = created=20 against great odds and at great cost.

NOTHING: Here is the = creativity=20 of the universal negative ; inclusive through rejecting = the=20 notion that =93anything human=94 is outside the scope of the = educational=20 concern.

HUMAN : Here is the = creativity of=20 the creature , central to the educative task, as the = basic clue=20 to its perspective and possibilities in the primacy of the person. =

IS: Herein lies the = creative=20 affirmation of all creation, =93to be or not to be, that = is the=20 question,=94 and it is answered in all higher education = affirmatively. The=20 word must become flesh, the pretension of education to be = concerned with=20 everything human becomes a moral mandate, a prescription = of what=20 is =93to be=94 realized.

ALIEN: Here is the = creative=20 tension of broken relationship , =93otherness,=94 = standing as=20 challenge and invitation to everything distinctly human. Here lies = the=20 cultural task of re-creation, unification, and integration, = whole-making=20 which lies at the heart of education. Here is a clue to the = dilemma of=20 modern man and the task of the university as well as the church. =

TO US: Here is the urgency of = the=20 unmistakably personal, the relevant realization of my/our, = responsibility.=20 Education, and singularly =93higher=94 education, is shot through = with this=20 kind of personal participation, a self-involvement and collective = concern=20 that is distinctly human.

The task of the university as previewed in this = Latin=20 phrase is pretentious. Higher education presumes to be = concerned=20 with the whole man and the whole human scene. = Nothing=20 human is alien to it! The task and its torment lie precisely in = the=20 perplexity of this pretension, and are gathered up in the = complexity of=20 the two central terms, human and alien.

Animals are trained; Gods are worshipped. But, = only human=20 beings are educated. Only the human is educable, participates = creatively=20 in its own responsible change and transformation. But what is = human? This=20 is the perplexing question. This is the ambiguity at the root of = all=20 education. This is the primary dilemma of the contemporary = university.=20 What is the meaning of human? Do we take our primary clues from = Dachau or=20 Lambar=E9n=E9 ? A cave or a cross? The natural or the moral order? = Is man=20 primarily a body, or does he merely use a body? Is man primarily a = mind or=20 does he merely use a mind? Is man primarily spirit or does he = merely=20 manifest it in rare moments? What are the distinctive marks of the = human?=20 Reason? Language? Choice? Devotion?

What is the relation of the non-human to the = human? If the=20 stellar stars and subtleties of sub-atomic energy are not alien to = man,=20 what are they to him, and how shall this relationship be = understood?

Equally profound and puzzling as is the meaning = of human,=20 is the mystery of alienation as a central term and task of higher=20 education. How does education understand and deal with alienation? = How=20 does it reconcile conflict, contradiction, and opposition, in = thought,=20 person, and action? How does it understand and deal with the = schism in the=20 soul, within man himself? Between man and man? Between man and his = ultimate meaning? How shall education restore the alienation when = the=20 educated and the educator are themselves alien? When man falls = away from=20 the source of his ultimate human meaning, he falls apart within, = and=20 against his neighbor. He becomes anxious, empty, and violent. He = becomes=20 an alien in his own universe, his own eyes, and the whole human = society.=20 How, as alien, shall he overcome this alienation through = education? He=20 must answer this ambiguity or perish=97as human=97however, that is = understood.=20

Yes, beneath the simple semantics of our Latin = phrase,=20 lurk the larger issues. They require for their setting and = searching out,=20 the mysterious music of man himself; and the task of the = university, as=20 with any complex symphony, may be understood in four movements = with their=20 appropriate moods and tempo centering around the central themes = alien=20 and human . They are:

1. The pictures and patterns of = alienation.
2.=20 The processes of alienation.
3. The = recovery of the=20 distinctly human.
4. The transformation of human from = alien to=20 citizen.

I. The Pictures and Patterns

Every age has its primary cultural pattern, in = part=20 created , in part conserved , and in part = criticized=20 by the university. Though some may think the university is a = kind of=20 cultural island, insulated in objectivity and sterilized of any = stain of=20 the wider culture, it is not so. Even as Donne saw for man, we may = say for=20 the university: none is an island. Beneath the surface, our higher = learning touches the common life as partner and participant in the = spirit=20 of the age.

As an age widens its cultural contact, = compressing in=20 space and time, a richer complexity fused with an urgency and = ambiguity=20 distinctly human, its pattern eludes a simple, single symbol or = analysis.=20 Still, oversimplification, however dangerous or inadequate, helps = provide=20 a handle with which to grasp the setting of contemporary education = and its=20 primary task.

Three pictures suggest the pattern of = contemporary culture=20 in which the university shares and takes its primary initiative. = They give=20 a special cast to the canvas and characters. They illustrate, = whatever=20 else may be said for our time, that it is an age of incredible = alienation of the distinctly human.

The first picture is the final veiled scene of = Death=20 of a Salesman. It finds, you will remember, the wife and two = sons of=20 Willie Loeman , the salesman, at his graveside. In Willie's mad = scramble=20 for possessions, pleasure, and power, he misses the meaning of = life to=20 become progressively an alien to himself and those he loves, = finally to=20 take his life. The death of this salesman becomes a window to our = time,=20 the obituary written to a man or culture alienated from any = significant=20 human meaning. Biff, the son, speaks volumes in his single final = sentence:=20 =93Poor dad. He never really knew who he was.=94 Alien to any = abiding human=20 meaning in his work, pleasure, or love, he loses in suicide his = identity,=20 his sense of self, and his final significance as man.

But meaning is the root and crown of man's = rationality,=20 the vital nerve of all intelligence, the nourishment of curiosity, = the=20 consummation of all true learning. Without confidence in some = abiding=20 meaning as the measure of the human venture, man slips back to the = momentary measure of the animal=97to transient, sensuous delight = or a mad=20 scramble for survival. But not for long. Once tasting of the fruit = of the=20 tree of knowledge, man cannot live by bread, or sex or savings = alone.=20 Without meaning=97dependable, human, significant=97he dies! This = is a mark of=20 our time, in which the university is set.

The second picture is the fateful leap to death = of James=20 Forrestal , our first secretary of defense. See in it another = symbol of=20 the =93fall of man,=94 an incredible alienation. Here is a man who = in the name=20 of human freedom gives his life and leadership to secure us in = defense=20 against threats from without, to be finally besieged and taken by = threats=20 from within. You remember the lines from the Greek tragedy = Ajax=20 that Forrestal left open and underscored by his bed before he = leaped=20 to his death from the hospital win dow. They told the torment of a = man=20 alien to himself, misusing his freedom as a fatal flaw in the = strategy of=20 defense, which in its desire to destroy the other, destroys the = forces of=20 freedom and self in the process. It is a picture of the precarious = power=20 that is man's freedom, when alien to itself and its true nature, = turning=20 creativity to destruction. This, too, is a touchstone of our time = to which=20 the university must give itself.

The third picture is the painful portrayal of = Riesman's=20 Lonely Crowd . Alienated from meaning and himself, Ian = turns or=20 returns to the social womb that begat him, only to find, no longer = a=20 child, that the community has become a crowd and he a stranger. If = he=20 returns on the crowd's terms, he surrenders loneliness for = enslavement,=20 and substitutes conformity for the integrity of conscience, = sociability=20 for responsibility. If he refuses the crowd's terms, his = loneliness rarely=20 deepens into prophetic solitude, the strength of singularity, but = debases=20 into bitterness or despair. Here, too, is a clue to our culture. =

Each picture is a partial portrait of the = perspective=20 within which the university works, the climate of the times. But = what are=20 the processes of alienation producing such a pattern? In these, = too, the=20 university participates.

II. The Processes of = Alienation=20

One of the clues to a culture lies in what is = sown in=20 secret. What may appear as an innocent development is rooted in a = deeper=20 logic. Man's alienation was doubtless never meant or planned, but = it was=20 prepared=97innocently, inevitably, if one understands the human. = That=20 universities participated so fully and faithfully in the = preparation is a=20 tragic fact. That they may also participate in the recreation of = man at a=20 new level of insight and humanity is a chief ground of our hope. =

No one would consider the primary preoccupation = of modern=20 man and his universities with nature as anything but innocent. = Nature is=20 obvious, objective, dependable, measurable, and manageable. = Knowledge of=20 her processes is power. It turns wheels, lifts loads, and to the = pure=20 scientist, is beautiful and an end in itself. True, nature as = object or=20 power, does not value, purpose, choose, worry, or worship. These = are human=20 characteristics=97variable, unique, and difficult, increasingly = marginal in=20 man's magnificent mastery of nature and her powers.

But what of human nature? Why not adapt the = successes of=20 man's conquest of nature to human nature? Why not view him as an = object,=20 measurable and manageable? So ran the thought of modern culture! = To think=20 this way is one thing. To act it out is quite another. This = movement in=20 method and mentality has created its own monster=97a man alienated = from that=20 meaning that is distinctly human, given not in the measurement and = management of things in space-time, but in the creative freedom = that=20 transcends space-time in choice, commitment, and rational control. = This=20 process of alienation is the product of a primary preoccupation = that turns=20 the human wrong side out, shifts the emphasis from self to thing, = from=20 value to fact. Loosely described as a growing preoccupation with = the=20 natural sciences and technology, it is rooted in a deeper drift = from the=20 distinctly human in our learning and in our culture.

A second process of alienation follows from the = first.=20 Preoccupation becomes perversion. The next step to viewing man, as = an=20 object is to treat him as one=97coldly, clinically, and critically = as a=20 =93thing.=94 Even as the first devalues man, this mood = desecrates=20 him. It surrenders any sense of the sacred in human life. For = a sense=20 of the sacred is the counterpart of a self-awareness that = separates man=20 from a thing=97any man from any thing. The baffling barbarism of = our=20 sophisticated cultures is rooted here. Reverence for life gives = way to a=20 ruthless rooting out of sanction and significance on which human = life=20 climbs from the pit. This process of alienation is an inevitable=20 consequence of dehumanizing nature and mechanizing man.

A third movement in this process is from the = insecurity of=20 violence to the security of self-surrender. The popular appeal of = every=20 form of authoritarianism, economic, political, or religious lies = here. The=20 lure and impact of every form of modern collectivism, fascist or=20 communist, is given in an initial reaction to the alienation of = violence=20 and the restoration of security=97 at a price ! Indeed, = it is at=20 the terrible price of the surrender of the significance and = integrity of=20 the self. This alienation is the final folly, for it is a Pyrrhic = victory,=20 in which the operation succeeds but the patient dies. For to be = human is=20 not to find the collective happiness of the ant hill, however = secure and=20 efficient it may be. It is to affirm the awe-full insecurity of = the=20 security of a creature whose being is becoming. But how shall we = recover=20 the distinctly human in our culture? This comprises the unique = initiative=20 of the university.

III. The Recovery of the = Distinctly=20 Human

Why is the initiative of the university = distinctive in the=20 recovery of human alienation? Though often partner in founding and = function with the church, it sees the peril inherent in all = religions in=20 their temptation to deprecate the human in the interest of the = Divine.=20 Indeed, much popular appeal for religion lies in its often-easy = assurance,=20 that human alienation is healed from above and beyond man, almost = in spite=20 of him, rarely because of him. In this way, it resists the effort = to=20 dehumanize man from below, but often does the same thing from = above. In=20 either case, man is somewhat of a thing, acted on from below or = beyond=20 himself, in which his self-surrender disfranchises the human.

The university on the other hand, stands under = no such=20 natural temptation. True to its universal intention it must take = into=20 account the religious reason and corrective but only as = one among=20 several perspectives. Even when it is the crowning perspective = ,=20 as with all genuinely Christian or religiously oriented = universities, it=20 is chastened and clarified by fidelity to the whole spectrum of = human=20 experience within which the human is affirmed and dignified.

In the West particularly, this initiative of the = university in the clarification of the uniquely human, thereby = healing=20 man's alienation from meaning, himself, and others, derives from = and=20 transmutes 1) the Greek, 2) the Hebraic-Christian, and 3) the = modern views=20 of the meaning of man. These traditions root in a unique aspect of = the=20 human with their implications for education.

The Greek fastened on man's freedom of = rational choice=20 , the intimate dimension of education, a clue to=20 self-discovery, meaning at once objective and personal, and the = creativity=20 and communication of the self.

The Hebraic-Christian fastened on man's = freedom of=20 moral commitment , the ultimate dimension of = education, a=20 clue to covenant and control of power, seedbed of sensitivity, and = the=20 authority of the sacred, the persuasion and lure of supreme worth. =

The modern fastened on man's freedom of = disciplined=20 objectivity , the inclusive dimension of education, a clue to = the=20 meaning of dependable order, universality, and true community. =

The first tradition is the voyage of = self-discovery=20 , the second of self- transcendency and the third of = self-determination. Each in turn and with fresh emphasis = affirms=20 and heals the human.

(1) The university is a prime mover in the = affirmation of=20 the freedom of rational choice, the intimate dimension of = education. It is=20 a corner stone set against every form of tyranny, the foundation = of the=20 essential inwardness and integrity of man qua man. It = lives in=20 the confidence that reason moved against its will is of the same = opinion=20 still, and that no external power can finally substitute for or = dislodge=20 man's intentional choice. Here is the precious and precarious = privacy of=20 the person, the climate and conviction that makes the discovery = and=20 affirmation of the self so surprising, so fresh, so baffling.

This conviction is parent to a host of children. = It is the=20 university, in this convict1on, that cultivates and trusts = curiosity and=20 individual eccentricity, tolerates and encourages honest = controversy,=20 nurtures and rewards originality. How original can one be in any = other=20 institution? Only the originator of a church can be too original. = Others=20 need beware lest they, too, be martyred and then remembered. Yet, = it is=20 expected by the originator of a university that originality will = be part=20 of its continuing life, its encouragement. The university, as with = the=20 Greeks, sees no conflict between individuality and universality. = It knows=20 at a deeper level that distinctly human creativity meets in the = glad=20 affirmation of the freedom of rational choice, however differently = the=20 ways lead out from that central citadel of the self. To nurture = this=20 conviction, at whatever cost, is a primary task.

(2) The university is initiator in a special way = of the=20 freedom of moral commitment , the ultimate dimension = of=20 education. This sounds paradoxical, when so many modern = universities claim=20 immunity from concern with any ultimate commitment, leaving = religion, thus=20 defined, to the church. Still there is a real sense in which here = it is=20 the university, not the church, that is the initiator.

The church approaches ultimate commitment, not = freely, but=20 with prior commitment. It often persuades from within through the = lure of=20 fellowship, rewards, and punishment, the drama of despair and = hope. It=20 surrounds choice with the crutch of self-interest, the final trap = of moral=20 and religious freedom. It segregates the sacred and secular, and = makes a=20 profession of the custody of the first.

The university, by contrast, approaches ultimate = commitment more freely. It claims no final truth, only the = commitment to=20 seek and follow the truth wherever found and wherever it leads. It = trusts=20 the truth and the freedom of human commitment as ends in = themselves. It=20 seeks to eliminate (however unsuccessfully in our growing = utilitarianism=20 in education), as far as possible, the blight of bargaining. It = knows that=20 man's ultimate commitment should be freely given to what is = ultimate. It=20 is searchingly critical of man's idolatry (ultimate commitment to = what is=20 relative) as well as lack of integrity (relative commitment to = what is=20 ultimate) or dilettantism (relative commitment to what is = relative). It=20 knows that the unknown outruns the known, and that man's posture = in=20 commitment must be open and growing. It knows there cannot be a = sharp=20 schism between sacred and secular in God's world, and dignifies = all=20 discovery with the delight of revelation. It professes that truth = is open=20 to every man on the same condition, and that no man can profess a = special=20 pipeline to the truth, or sanctity because of it. The university = should be=20 the seedbed of self-transcendence in which the self is remade in = its=20 commitment freely given to the highest and best one can know.

(3) The modern university insists on the = freedom of=20 disciplined objectivity , the inclusive dimension of = education. Disciplined objectivity does not mean that one treats=20 everything as object. This is a perversion of a misguided modern = method=20 mentioned above, a truncated =93scientism.=94 Disciplined = objectivity means to=20 treat anything as it is for what it is. It accords, thereby, the = dignity=20 of privacy and self-determination, which it claims for itself, to = every=20 =93other.=94 It does not indulge in maudlin sentimentality, which = talks of=20 love of neighbor, or child of God, as though everyone were = similar, or=20 that one is something he is not. Rather, this love is truly = disinterested.=20 It loves the other for its own sake, not for God's sake, country's = or=20 Yale's.

This insistence on disciplined objectivity is = the root of=20 that universalism uniquely at work in the modern world in the name = of=20 common humanity. Where churches and religions have failed to unite = men,=20 this logic of the universities moves them toward rejecting truth = as in=20 some way =93special,=94 chosen,=94 or =93mine.=94 The language of = objectivity,=20 however shallow and abstract, seeks out the human idiom to = universalize=20 it, render it into some coherent whole. It refuses to believe = there is a=20 Russian truth, an American truth, a Christian truth, a Moslem = truth. It=20 lives in the conviction of an order and ordering principle open to = all men=20 in knowing which, when men follow, freely faithful, leads them = back to the=20 human and true in every man.

The university is the architect of universality = in the=20 midst of individuality, the unity in diversity that is the mark = both of=20 nature and human nature properly understood.

But how shall this initiative be accomplished? = How do the=20 processes of alienation get turned into re-creation? How is man=20 transformed from alien into citizen in this university of the = universe=20 from which there is no graduation?

IV. The Transformation = from Alien to=20 Citizen

Clearly, the clues to man's modern mood lead to = alienation=20 not citizenship. The curtain comes down on the death of a salesman = and=20 Secretary Forrestal =97 in the dark ! The lonely crowd is = not the=20 blessed community. Yet each picture mirrors man's possibility even = as he=20 goes astray.

Man's search for meaning can never be = consummated apart=20 from the cultivation of his interiority, the artistry of his = rational=20 choice, the perfecting of his possibilities as a person. This = calls for=20 domesticating the dimensions of man, not ignoring or idolizing = them.

Modern man's methods and preoccupation have = mistaken=20 origins for destiny, the natural for the moral order. Man came = from nature=20 but is not bound by nature. His security, therefore, can never be = grounded=20 in anything rooted in the fate of nature, such as possessions, = sensuous=20 pleasure, or power. Man's animal inheritance, bearing the mark of = nature's=20 struggle for survival, must be rationalized by man's moral = struggle for=20 meaning. This is rooted in the self's own freedom of rational = choice and=20 intimate awareness of its own nature and promise as distinct from = that of=20 the animal, savage, or child. It lives in the free response to = those=20 values, alternatives, and possibilities for human enrichment which = lie in=20 every next moment, and are the lifeblood of all =93higher=94 = education.

Man's search for himself can never be = consummated in=20 violence or detached objectivity. His freedom is not a thing = apart, to be=20 defended or understood by a spectator. The university must seek = the shift=20 to participant, to first-hand learning. Second hand dispensing of=20 warmed-over truth about man will never do. The rhythm of = involvement and=20 detachment is the cycle of all true education. The schoolroom of=20 consequences in action must complement the classroom of = considerations.=20 The risk of moral commitment must become the context of creative = choice.=20 The sense of the sacred, not merely as mystery but also as = profound human=20 encounter and disclosure must become the climate of the campus and = the=20 character of its community. The university must help man move from = the=20 folly of idolatry to intelligent commitment, from the value of = science to=20 the science of value, from the paralysis of analysis to the = education of=20 our affirmations.

Man's search for community, relief from the = lonely crowd,=20 must follow to the universities' insistence on universalizing our=20 insights. Even as the university insists that there are no = ultimate=20 islands of truth, but that beneath the surface each truth touches = the=20 mainland of that rational order without which no knowledge would = be=20 possible, so it must find new ways to articulate this conviction = between=20 persons and cultures. It must help show how the unique need not = insist on=20 being exclusive, nor the universal similar.

A final picture makes the final point. It hangs = on my=20 office wall. It was painted by one of my first students in = philosophy at=20 Depauw University. It is Plato's allegory of the cave portraying = the=20 plight of man and the purpose of education. It shows a group of = huddled,=20 naked men, bound by chains, staring at the shadows on the cave = before them=20 cast by moving figures behind them, breaking the light of the sun. = For=20 Plato, the purpose of education was to break the chains of = ignorance and=20 turn man slowly from the shadows of cultural idolatry and = preoccupation to=20 the light of the sun=97the Good and God.

But the picture has a deeper prophecy. Two days = after John=20 gave it to me, his body was found outside town with a gun in his = mouth and=20 a bullet in his head. Some time that night he had pulled the = trigger. In=20 his room we found reams of paper, telling the tale of his tortured = mind.=20 He had come to see that what he had put his faith in were shadows, = illusory, but he could not find his way to the light. He had = sought=20 release from chains from beyond himself; he did not know that he = alone=20 held the key, that though the sun provided the light, it was he = who must=20 do the turning.

And the teacher, what of him? Could he ever be = blacksmith=20 to the chains, or only one who calls from the entrance of the = cave, =93Come=20 and see!=94?

In a day when man, after a few fleeting = centuries,=20 crawling slowly from the cave, now hurries to build and burrow = back again,=20 we do well to pause and remember. The Latin phrase has it. For any = university worth its salt, =93nothing human is alien.=94 And the = way back from=20 alienation is the recovery of the distinctly human in man's = ambiguous=20 freedom, its intimate, ultimate, and inclusive nature. This is a=20 university's universal task. This is the stem on which hang the = grapes=97of=20 wrath and wisdom, which picked today may feed or inflame all our = tomorrows=20 .

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