WEBVTT
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(laughs)
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Thank you.
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It's really ridiculous for me in the presence of these pros
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to try to say anything about
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the moral quandaries of college students.
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The only thing appropriate
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that I can think of is my two Vermont stories,
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both of which might be relevant to the situation.
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One of the Vermont farmer
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who was with a companion at a rally,
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political rally at which a very slick politician
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from the big city came up to harangue the Vermont farmers,
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and both of the Vermont farmers listened very carefully
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to what was going on.
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And then after a while, one of them who was deaf turned
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to the other and said, "I can't hear him very well.
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What's he talking about?"
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The other one turned and said, "He don't seem to say."
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(audience laughing)
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This is your situation listening to me, I'm afraid.
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The other one is of the Vermont farmer of the city slicker,
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who arrived in the Vermont community
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and made the very best he could of the situation
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of initial contact and conversation
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and we got nowhere and the very loconic replies
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were made from all sides to every overture he made
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when making conversation.
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And he finally got a little fed up and exploded and said,
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"What's the matter with you with people?
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Don't you clintate, don't you ever talk,
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don't you ever say anything up here?
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And the reply was up here we don't say anything unless
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we can improve on silence.
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(audience laughing)
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It would be appropriate for me only to be silent
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in the presence of you who are seasoned veterans in dealing
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with the problems of...
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the moral problems of college students.
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This trains compound of winsomeness and orneriness,
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such attractive and aggravating citizens
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of daily reviewers who come into our office
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and we talk with on the campus and counsel.
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But there's no way to study
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the moral complex of the college students
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in a way I'm sure that an IBM machine can catch.
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So the social statistician boys over there,
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all is trying to describe with great accuracy
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to the college student.
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Statistics are generally useless in describing his soul.
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With the finest amount of precision
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to get him down onto a punch card
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with the holes in the right place still hold will miss
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the essence of the matter of what's wrong with it.
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What I want to try to do today in a very quick way,
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in an impressionistic fashion
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is Jamaican analysis in depth.
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The college student, I see him around.
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And, again, I must say I apologize for my role here
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because what I have to say has the smell of books about it,
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much too much and a kind of Gothic immunity
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from the hard realities of the students if you know him.
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But I want to try to make
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a kind of psychoanalytic impressionistic picture of him,
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the college students using Augustinian categories
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of thought coming at the whole matter
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of the character structure of the college student
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with unashamedly Augustinian presupposition.
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That is to say, speaking from the Augustinians side,
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a man does as he is and he is as he loves
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his moral behavior is a reflection of his centers of value.
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What he prizes, whatever is God's,
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but most of the behavior of the college student,
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whether it's good or bad.
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And, of course, it's a mixture of both
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is a reflection of his real theology.
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It's never a much sense, I suppose,
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to try to picture the college student
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as being some of the moral and some of them immoral,
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the good boys and the bad boys or the good guys
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and the bad guys on campus
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nor really doesn't make much sense
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to describe him within himself in terms of the good side
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and the bad side.
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Because even what he seems to do is bad
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is his allegiance, his affiliations,
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and what he takes to be good
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and never consciously do what they feel to be bad, I think.
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They do the ostensible good.
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What appears to them to be good, his moral disorders.
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Then our teams objectively speaking right or wrong
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to find meaning in his existence
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to find points in his life.
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Today, and what I want to say very briefly,
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I want to try to stay entirely in the descriptive here
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to analyze without prescribing and perhaps on Thursday
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to try to say something prescriptively
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and normatively about what our responsibility
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is in confronting these issues.
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And it's important to keep
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our gears clear between descriptive and the normative vein.
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So easy to slip quickly over into quick prescription
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without fully diagnosing or answering the problems
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of analyzing the problems of our situation.
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Speaking then descriptively, the first thing to be said
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I suppose is that the college student
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is a crazy mixed up kid.
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His patterns of irresponsibility,
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which are playing up in the realm of sexual behavior
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are all reflections of his confusion of values
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and his search for meaning and search for belonging.
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We take him on the surface,
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his sexual behavior leaves a good deal to be desired
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if we measure him by any kind of puritan standard.
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It's certainly a great deal of promiscuity going on
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that disappearance of the puritan ethic.
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That the lack of any inner monitors are more controlled.
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The absence of a sense of obligation,
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so that most readily and most disturbingly
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in the widespread degree of social promiscuity,
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president branding produced quite a ruckus comment
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and thought in a very excellent article incidentally
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in yesterday's New York Times.
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No, Sunday's New York Times magazine section
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on this discusses the new moral anomie normalist man
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in the realm of sexual behavior
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is the students destruction of property
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whether it's Fort Lauderdale or other far places in Florida
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or in the new dormitory.
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It seems to be a function of the new affluence
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of the university.
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Now the university provides all the equipment it's around.
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We're used to having a block of stuffed things.
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So the college students seem
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to enjoy particularly ripping payphones out
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of telephone booth, breaking windows,
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smashing things up in general.
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The excessive drinking on campus
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is an index of moral confusion and uncertainty.
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And constantly despite my unpuritanical nature shocked by
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what I overhear on campus.
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Yesterday I saw two very respectful looking college...
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Respectable looking college students talking to each other
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and just unwittingly eavesdropped on the conversation
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and the exchange was simply on the one side.
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"Did you recognize him?"
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"No," said the other boy.
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"I was drunk."
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Cheating on examinations is a symptom again
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of a widespread difficulty on moral standards.
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These are fairly superficial symptoms
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of deeper moral difficulties,
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and they can't be remedied without
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I think looking deeper into their roots.
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What are the roots of the crazy mixed up moral confusion
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of college students whereby they seem to engage
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in blatant irresponsibility.
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But one thing, this is a reflection
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of the morally anomic culture in which we live.
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The loss of a moral consensus,
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the commonly acknowledged frame of meaning
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and value of moral sense.
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The Christian Conscience,
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which passed into the Puritan Conscience,
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which passed in turn and perhaps in a truncated form
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into the Yankee Conscience.
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How about at least the sense of obedience
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to the unenforceable, the inner moral monitor.
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But this has been supplanted by the new character structure,
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favorite item of analysis by social scientists.
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The new character structure of the exterior man,
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appearances are everything.
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Packaging, how one is packaged
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is the most important thing about them.
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Situation is that of thin man in a flat universe
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who has no sense of accountability
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to anything beyond the self or the crowd,
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no transcendent reference of morality.
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What accountability he does have is to the gang,
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the crowd, just the immediate group,
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so that if the crowd is not looking
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or if the crowd approves a certain thing
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then he will cut corners across the lawns of honesty until
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he gets caught or unless he gets caught.
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The boy in the very eminent
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and respectable New England College
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who got gonorrhea got cured readily
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by medical attention of the school
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was asked by the dean to report home on the incident
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and what transpired and the response of his family
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was, "Next time be more careful."
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This indicates that his moral irresponsibility
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is a reflection of a lack of moral nurture
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from his own family background.
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Cultural moral anomie, a lack of moral consensus
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of what is right and wrong.
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The second thing to say, I think in general, underlying...
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A factor underlying these symptomatic patterns of behavior
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is that the college student is kind of a wish will rebel
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in search of a cause.
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His disillusioned from the progressive era
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of pauses and idealism no crusade will appeal
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to him nor will appeals made to him to be moral, to be good.
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Yeah, I think he does respond to positive goods and goals
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when they are sufficiently compelling.
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He's a rebel from old courses,
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but he's rebel searching for a new course.
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And it seems to me we've turned some kind of corner
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from the beat generation, the silent generation
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or the cautious generation into a positive affirmation,
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a reaffirmation of search for new loyalties
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that will command moral allegiance.
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I happened this year to be involved
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in a fascinating experience of sitting
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in on a Woodrow Wilson Committee,
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regional committee, talking to the top kids,
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the top students.
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And what struck me very forcibly among
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these select group was on the one hand
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their positive affirmation of commitment
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to religious values coupled
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with their almost complete disdain for the church.
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A strange combination, pro theology and the church
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as much here to reflect on how come?
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Why do students seem to be feeling
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for a positive affirmation of religious faith move beyond
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the popular skepticism same time react
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so violently against the churches,
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perhaps this is a failure of the churches
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to provide guidance on issues of moral significance.
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Perhaps this is tied up closely with the drop-off
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of students, of men who are going into the ministry.
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But on the positive side, on which I am a much impressed
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that the other college student is no starry-eyed idealist.
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He will go hard for certain causes
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when the moral issue is barely clear cut.
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When the right and wrong of the thing is,
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stands out vividly.
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The most impressive testimony to this
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is the support of the racial revolution that's taking place
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and all of the activity of students in freedom riding
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and sitting and the boycotts.
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This seems to be the great issue.
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North and South, students, Negro and white,
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any kind of militant ardor,
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a militant ardor which (indistinct) them,
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and you as there chaplains sometimes in the trouble.
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The militant crusading assumes that the segregation
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this is in pursuit of the devil
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and the integration it is by definition of God,
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the moderate is a hypocrite and this kind of rides roughshod
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over some of the finer moral sensibility
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of the mixed feature and of the administration.
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Some of us in this room can remember the situation
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and how differently it was in the '30s
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when we were in school in the late '30.
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The great burning issue was the pacifist remember?
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Pro and con intervention or non-intervention.
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I can remember vividly walking in a parade
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at Yale through the streets of new Haven
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with a whole bunch of Yale divinity students carrying
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a banner which said a battleship costs more
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than Yale University.
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(audience laughing)
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We thought of war.
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Perhaps this now has all seemed to disappear
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and the favor is now edit in
267
00:19:12.050 --> 00:19:17.043
a completely different direction towards racial integration.
268
00:19:18.300 --> 00:19:19.860
Among many college students,
269
00:19:19.860 --> 00:19:24.463
this is the meaningful focus of moral concern,
270
00:19:25.460 --> 00:19:30.330
the gray issue on which they're willing to give up much.
271
00:19:33.300 --> 00:19:36.810
Something of the same moral idealism appears
272
00:19:36.810 --> 00:19:40.013
in the initial enthusiasm for the peace corps,
273
00:19:43.990 --> 00:19:48.990
where there seem to be a clear call
274
00:19:49.100 --> 00:19:54.030
to an unambiguous good eliciting sacrifice and devotion.
275
00:19:54.030 --> 00:19:56.660
And you remember the tremendous wave
276
00:19:56.660 --> 00:20:00.930
that took place when the announcements were first made about
277
00:20:00.930 --> 00:20:04.440
the peace corps and fields made for personnel.
278
00:20:04.440 --> 00:20:08.070
This is the bay hit with somewhat...
279
00:20:08.070 --> 00:20:10.850
With second thoughts of realism,
280
00:20:10.850 --> 00:20:15.850
but there's still, I think among the few
281
00:20:16.480 --> 00:20:18.733
and this is the minority that I'm mentioning.
282
00:20:24.141 --> 00:20:28.130
It appears the kind of response of students
283
00:20:28.130 --> 00:20:30.503
to a moral idealistic course.
284
00:20:33.910 --> 00:20:38.330
Something somewhat less widespread is the student support
285
00:20:38.330 --> 00:20:43.330
for 'cause this like nuclear pacifism
286
00:20:43.700 --> 00:20:48.700
and ban the bomb among the liberal schools.
287
00:20:52.360 --> 00:20:55.330
Well, the issue has now become so much more ambiguous
288
00:20:56.690 --> 00:20:59.060
and much on one side and much on the other
289
00:21:00.260 --> 00:21:04.997
that on this question of confronting the bomb
290
00:21:05.890 --> 00:21:08.113
and the threat of nuclear war,
291
00:21:08.980 --> 00:21:12.980
here the record is not impressive.
292
00:21:12.980 --> 00:21:16.423
There's a widespread resignation and moral trooper.
293
00:21:17.580 --> 00:21:22.320
The war, the bomb, it's all very, very far off
294
00:21:22.320 --> 00:21:23.743
for the fraternity man.
295
00:21:26.370 --> 00:21:29.233
He's not inclined to want to do much about it,
296
00:21:31.730 --> 00:21:36.023
but I'm speaking here so far of saving remnant.
297
00:21:37.040 --> 00:21:41.870
The minority group who moved beyond
298
00:21:41.870 --> 00:21:43.943
the cautious and silent generation.
299
00:21:45.060 --> 00:21:48.400
Among the majority, among the run of the mill,
300
00:21:48.400 --> 00:21:52.783
among the lounge lizards and the supremely average guy,
301
00:21:55.690 --> 00:21:59.400
the next man you meet, the most striking thing seems
302
00:21:59.400 --> 00:22:03.553
to me is his passion for security, which is no doubt
303
00:22:06.170 --> 00:22:09.690
a reflection of his drive for reflection
304
00:22:09.690 --> 00:22:11.743
of his cosmic insecurity.
305
00:22:13.430 --> 00:22:15.333
He feels knowing at his soul.
306
00:22:16.890 --> 00:22:19.873
His future is very uncertain and hazardous.
307
00:22:24.260 --> 00:22:28.870
Much of his behavior, kind of a motor reflex action
308
00:22:28.870 --> 00:22:33.040
to find islands of belonging and acceptance
309
00:22:35.310 --> 00:22:38.723
and a sea of anonymity and uncertainty.
310
00:22:42.350 --> 00:22:47.350
To overcome (indistinct) hit cosmic homesickness,
311
00:22:51.010 --> 00:22:53.880
fraternity shenanigans, all the rituals,
312
00:22:53.880 --> 00:22:55.110
the rushing and fledging
313
00:22:55.110 --> 00:23:00.110
and who's in and who's out passion for belonging.
314
00:23:02.700 --> 00:23:07.613
All elaborate time wasted in hazing serves
315
00:23:10.260 --> 00:23:12.803
the plain need of the student to belong.
316
00:23:13.860 --> 00:23:17.253
It serves a good, what he takes to be the good,
317
00:23:18.860 --> 00:23:20.650
all the more necessary for his soul
318
00:23:20.650 --> 00:23:25.650
as the university enrolled 20,000 in its student body
319
00:23:27.900 --> 00:23:30.283
and it self becomes a number.
320
00:23:33.200 --> 00:23:36.890
It's imperative for any student or any person
321
00:23:38.387 --> 00:23:43.230
to find a circle wherever he has a name
322
00:23:45.170 --> 00:23:50.170
or he's accepted as unique as different
323
00:23:52.200 --> 00:23:55.723
though in fact in the circles to which he mostly belong,
324
00:23:56.800 --> 00:23:59.450
he's accepted in terms of being only one of the boys.
325
00:24:02.290 --> 00:24:06.113
The gang sets the terms of moral behavior.
326
00:24:08.110 --> 00:24:13.110
And if acceptance prescribes getting drunk
327
00:24:14.840 --> 00:24:19.480
or sexual conquests to be reported back
328
00:24:20.377 --> 00:24:24.480
to the fraternity house or smashing light bulbs
329
00:24:25.830 --> 00:24:28.393
then that becomes for him look good.
330
00:24:29.850 --> 00:24:34.590
The overwhelming good and whatever minor qualms
331
00:24:34.590 --> 00:24:37.690
of conscience you may have remembered
332
00:24:37.690 --> 00:24:42.690
from home or church are submerged or sacrificed
333
00:24:44.650 --> 00:24:48.760
at the altar of the warm feeling of security
334
00:24:48.760 --> 00:24:50.193
at being one of the boys.
335
00:24:54.530 --> 00:24:56.720
The drive for security is certainly seen
336
00:24:56.720 --> 00:25:00.560
in the rapidly changing moral patterns shift
337
00:25:00.560 --> 00:25:01.873
toward early marriages.
338
00:25:06.267 --> 00:25:09.650
A ratio of undergraduates who are married, upperclassmen
339
00:25:09.650 --> 00:25:13.360
who are married and now I have one more, underclassmen
340
00:25:13.360 --> 00:25:17.183
is longing for an island of purity
341
00:25:20.290 --> 00:25:25.290
in the larger ocean of the chopping waves of insecurity.
342
00:25:30.270 --> 00:25:31.960
Frankly, I don't know how to read
343
00:25:31.960 --> 00:25:34.043
the new political conservatism,
344
00:25:35.540 --> 00:25:37.953
which is mounting in strength on many campuses.
345
00:25:40.370 --> 00:25:45.370
The roles here are reversed since our day on campus
346
00:25:47.560 --> 00:25:49.363
even we have her back bar.
347
00:25:50.380 --> 00:25:55.180
As students, the political action boys,
348
00:25:56.930 --> 00:26:01.040
the vital movements where the radical,
349
00:26:01.040 --> 00:26:05.493
the socialist, the pro labor, the new deal democrats.
350
00:26:07.000 --> 00:26:09.480
Now the role are the kind of reversed.
351
00:26:09.480 --> 00:26:13.853
The aggressive spirit shows up in the young conservative.
352
00:26:15.760 --> 00:26:20.760
We even use the label of being the Paul Revere Club
353
00:26:21.240 --> 00:26:23.613
or something like that.
354
00:26:24.683 --> 00:26:27.120
It's somehow ironically if you reflect back
355
00:26:27.120 --> 00:26:31.873
at who Paul Revere was in the revolution.
356
00:26:34.620 --> 00:26:36.900
Now, the talk among the young conservative,
357
00:26:36.900 --> 00:26:38.850
the young political conservatives,
358
00:26:38.850 --> 00:26:42.570
young conservative is of the perils
359
00:26:42.570 --> 00:26:47.380
of statism and creeping socialism and the return...
360
00:26:48.581 --> 00:26:53.090
The necessity of return to risk and freedom
361
00:26:54.010 --> 00:26:55.763
and individual initiative.
362
00:26:57.730 --> 00:27:02.080
This talk is on the part of very well
363
00:27:02.080 --> 00:27:05.540
to do boys of very well healed parents
364
00:27:07.920 --> 00:27:09.810
and their economic individualism
365
00:27:09.810 --> 00:27:11.700
is like that of the phrase of...
366
00:27:13.759 --> 00:27:15.842
You remember how deacons,
367
00:27:17.500 --> 00:27:21.260
each one for himself and God for us all
368
00:27:21.260 --> 00:27:24.527
as the elephant said as he danced among the chicken.
369
00:27:24.527 --> 00:27:27.527
(audience laughing)
370
00:27:35.700 --> 00:27:40.700
This suggests perhaps that political conservatism
371
00:27:40.870 --> 00:27:45.043
is a function of economic affluence judging it morally
372
00:27:48.750 --> 00:27:53.750
and economic security looms very large
373
00:27:53.770 --> 00:27:57.943
in the constellation of goods in the soul of Joe Collins.
374
00:28:00.440 --> 00:28:03.000
We are here I submit and within...
375
00:28:04.000 --> 00:28:06.540
In the middle of a very profound shift
376
00:28:06.540 --> 00:28:09.150
in the view of what college is for
377
00:28:10.620 --> 00:28:14.560
the whole attitude of the student
378
00:28:14.560 --> 00:28:16.403
is to what he's here about.
379
00:28:18.300 --> 00:28:23.300
For in the 19th century, the small liberal arts college
380
00:28:25.190 --> 00:28:28.690
was there to equip one for a life of service
381
00:28:30.460 --> 00:28:35.460
in one of the profession, law, ministry, medicine.
382
00:28:39.110 --> 00:28:43.140
But now here are millions in college
383
00:28:44.090 --> 00:28:47.713
with the general attitude that the world owes them a living.
384
00:28:50.790 --> 00:28:55.790
Everybody goes to college and the college experience taken
385
00:28:56.550 --> 00:28:59.770
for granted is a kind of dress rehearsal
386
00:29:00.810 --> 00:29:02.463
for life in suburbia,
387
00:29:03.690 --> 00:29:05.840
whereby we're tasting ahead of time
388
00:29:05.840 --> 00:29:08.893
the fringe benefits they enjoy.
389
00:29:11.270 --> 00:29:15.814
The college degree, is a necessary ticket
390
00:29:15.814 --> 00:29:20.814
that kind of thing, but it takes a four year waiting period
391
00:29:21.980 --> 00:29:25.593
to go through to some kind of life of economic comfort.
392
00:29:27.390 --> 00:29:31.283
It's a dress rehearsal with pretty fancy dress.
393
00:29:34.090 --> 00:29:36.520
Really, the economic affluence
394
00:29:36.520 --> 00:29:39.393
of the American college students is alarming.
395
00:29:41.420 --> 00:29:43.320
We are too wealthy.
396
00:29:43.320 --> 00:29:45.383
We are too well off.
397
00:29:50.200 --> 00:29:53.700
Tell it not in gap and perhaps I should not mention
398
00:29:53.700 --> 00:29:58.010
this in the circle of those who are responsible
399
00:29:58.010 --> 00:30:00.470
for public relations, but I've heard rumors about
400
00:30:00.470 --> 00:30:04.240
that there are a few Duke students
401
00:30:04.240 --> 00:30:07.623
who have two cars on campus.
402
00:30:09.660 --> 00:30:11.530
One, a little sports run around
403
00:30:11.530 --> 00:30:13.960
and the other one, the big station Wagon
404
00:30:13.960 --> 00:30:15.473
for the fraternity men view.
405
00:30:17.560 --> 00:30:22.560
Well, the student union is the shining symbol
406
00:30:23.070 --> 00:30:27.970
of this new affluence and attendance
407
00:30:27.970 --> 00:30:30.130
at student union between classes
408
00:30:31.070 --> 00:30:34.700
to see the new queen with her new hairdo
409
00:30:34.700 --> 00:30:36.670
is the new required chapel
410
00:30:36.670 --> 00:30:39.560
of the American college dude's life.
411
00:30:39.560 --> 00:30:41.150
(audience laughing)
412
00:30:41.150 --> 00:30:45.460
And he is required by social compulsion
413
00:30:45.460 --> 00:30:46.910
to make his appearance there.
414
00:30:49.470 --> 00:30:54.140
I make no plea for a return to Horatio Alger mythology
415
00:30:56.090 --> 00:30:58.293
of working your way through college,
416
00:30:59.770 --> 00:31:02.120
but it is evident enough that the college culture
417
00:31:02.120 --> 00:31:04.480
is a PIDO centric culture
418
00:31:06.330 --> 00:31:08.540
and that everything is done for the children
419
00:31:09.970 --> 00:31:12.183
and they're almost spoiled brats.
420
00:31:14.864 --> 00:31:17.593
They see their education as a right before
421
00:31:18.460 --> 00:31:20.023
they see it as an obligation.
422
00:31:22.020 --> 00:31:25.990
And here's where I think the Christian faith,
423
00:31:25.990 --> 00:31:30.990
Christian ethics needs to speak to that point
424
00:31:31.450 --> 00:31:33.693
and the springs of motivation.
425
00:31:37.110 --> 00:31:40.380
The passion for economics security
426
00:31:40.380 --> 00:31:44.588
and the expectation of economic security
427
00:31:44.588 --> 00:31:47.323
always hold their moral decisions.
428
00:31:49.623 --> 00:31:52.560
How about this business of cheating on exam?
429
00:31:55.890 --> 00:32:00.530
Well, it is done as an accepted good.
430
00:32:05.170 --> 00:32:08.393
You asked with some misgivings and qualms,
431
00:32:09.990 --> 00:32:14.150
but it's an accepted good and ostensible good since one
432
00:32:14.150 --> 00:32:18.550
has to pass the course to get the average,
433
00:32:18.550 --> 00:32:21.033
to get the job, or to get into graduate school.
434
00:32:24.670 --> 00:32:28.970
The problem of cheating either on exams
435
00:32:28.970 --> 00:32:31.813
or in general campus traffic.
436
00:32:34.270 --> 00:32:37.820
It becomes not so strange phenomenon morally to analyze.
437
00:32:37.820 --> 00:32:42.700
If one sees how the character type has shifted
438
00:32:44.020 --> 00:32:48.463
from the pure accent to the operator.
439
00:32:51.860 --> 00:32:56.860
The operator has the marketing orientation
440
00:32:58.030 --> 00:33:00.830
of his personality there across their girl speaks of it.
441
00:33:01.930 --> 00:33:05.813
He markets himself on the campus.
442
00:33:08.460 --> 00:33:13.460
He is well tutored in social contacts and interviewing
443
00:33:17.110 --> 00:33:19.220
on and any campus election
444
00:33:19.220 --> 00:33:24.023
or choice between the puritan and the operator.
445
00:33:25.470 --> 00:33:27.833
The operator always wins hands down.
446
00:33:29.020 --> 00:33:30.713
He's the smooth apple.
447
00:33:32.610 --> 00:33:35.350
One operator I know climb very successfully
448
00:33:35.350 --> 00:33:38.870
and quickly the ladder of campus success
449
00:33:38.870 --> 00:33:43.167
with this bewitching gambit when he met new people,
450
00:33:43.167 --> 00:33:46.077
"I'm so glad to meet you at last."
451
00:33:46.077 --> 00:33:49.100
(audience laughing)
452
00:33:49.100 --> 00:33:53.780
No one could fail to fall for this guy.
453
00:33:53.780 --> 00:33:58.780
Finally, the frantic passion for security is heightened
454
00:34:03.750 --> 00:34:07.653
by the enemy of the students' intellectual experience.
455
00:34:12.893 --> 00:34:17.630
His four year run is a fragmented one
456
00:34:17.630 --> 00:34:19.103
in the intellectuals sphere.
457
00:34:20.230 --> 00:34:23.440
He has no intellectual center of reference
458
00:34:24.460 --> 00:34:29.460
or frame of meaning into which the parts of knowledge
459
00:34:29.590 --> 00:34:30.423
can be fitted.
460
00:34:32.660 --> 00:34:36.303
The curriculum of the college is absolute anarchy.
461
00:34:40.710 --> 00:34:45.650
Student take courses and at some kind...
462
00:34:45.650 --> 00:34:48.660
Rigged to some kind of co-curriculum
463
00:34:48.660 --> 00:34:53.390
or general liberal arts or distribution requirements
464
00:34:53.390 --> 00:34:55.293
as a ballot poll.
465
00:34:56.230 --> 00:35:01.230
But if the truth be told, this is sheer fragmented anarchy.
466
00:35:04.160 --> 00:35:06.740
You may find some intellectual center
467
00:35:06.740 --> 00:35:10.053
in his major, junior, or senior year,
468
00:35:11.000 --> 00:35:14.090
but generally his intellectual experience is detached
469
00:35:15.450 --> 00:35:18.233
from whatever purpose he has in life.
470
00:35:20.840 --> 00:35:24.110
His vocation is separated from his profession
471
00:35:24.110 --> 00:35:26.370
who is detective of the lingo.
472
00:35:26.370 --> 00:35:31.110
He's congenitally in the football of making connections
473
00:35:31.110 --> 00:35:32.653
one field with another.
474
00:35:34.040 --> 00:35:38.480
So field is he in the compartmentalization
475
00:35:38.480 --> 00:35:40.743
of his intellectual experience.
476
00:35:44.740 --> 00:35:47.710
This is on the mental, the intellectual side,
477
00:35:47.710 --> 00:35:50.340
but it permeates his whole being
478
00:35:51.420 --> 00:35:54.940
and it accentuates this fragmentation certainly.
479
00:35:54.940 --> 00:35:59.940
Accentuates is yearning for wholeness and oneness.
480
00:36:02.770 --> 00:36:05.650
Finding a frame of meaning
481
00:36:05.650 --> 00:36:10.650
by which the parts of his intellectual growth can be...
482
00:36:10.800 --> 00:36:12.483
In which it can be incorporated.
483
00:36:13.560 --> 00:36:17.050
And at this point, I think that very strong need
484
00:36:17.050 --> 00:36:21.240
is evident for the kind of thing that is gradually coming
485
00:36:21.240 --> 00:36:26.240
to the pore religious centers of intellectual experience
486
00:36:29.360 --> 00:36:34.360
to provide a way in the scattered and anonymously finding
487
00:36:38.490 --> 00:36:43.490
how to look at reality and how to come again
488
00:36:43.874 --> 00:36:48.090
to be able to see life in some integrated fashion
489
00:36:48.940 --> 00:36:51.303
both steadily and whole.
490
00:36:56.070 --> 00:36:59.730
Now, as I said at the beginning, this is very quick sketch
491
00:36:59.730 --> 00:37:03.920
this profile is quite too impressionistic
492
00:37:05.330 --> 00:37:07.050
and needs sharp correction
493
00:37:07.050 --> 00:37:09.760
from the kind of firsthand experience
494
00:37:09.760 --> 00:37:11.817
that you all are having to show up
495
00:37:16.330 --> 00:37:21.330
the errors of such impressions as I've tried to make.
496
00:37:23.560 --> 00:37:25.710
I think Mr. Chairman if maybe we could have
497
00:37:28.341 --> 00:37:30.291
a bit of time or are we gonna have a...
498
00:37:31.619 --> 00:37:33.970
Is the plan for a respondent at this point to-
499
00:37:33.970 --> 00:37:35.358
Well, they have to respond this.
500
00:37:35.358 --> 00:37:36.716
To slash this down?
501
00:37:36.716 --> 00:37:41.716
We do have to (indistinct)
502
00:37:43.050 --> 00:37:44.210
All right, yeah, thanks.
503
00:37:44.210 --> 00:37:45.277
Thank you very much.
504
00:37:45.277 --> 00:37:48.277
(audience clapping)
505
00:37:58.421 --> 00:38:03.421
All right, we have the respondent (indistinct)
506
00:38:10.410 --> 00:38:12.620
Perhaps a certain irony in my standing here
507
00:38:12.620 --> 00:38:14.223
in this capacity this morning.
508
00:38:15.320 --> 00:38:17.730
The summer of 1951, I had a course
509
00:38:17.730 --> 00:38:20.260
with Professor Peter here at Duke.
510
00:38:20.260 --> 00:38:25.260
When he at times analyzed some presentations of mine.
511
00:38:25.670 --> 00:38:29.823
Now I find myself at positions reversing the role.
512
00:38:32.250 --> 00:38:34.270
And each of you has had the experience
513
00:38:34.270 --> 00:38:39.020
I'm sure having students either report verbally
514
00:38:39.020 --> 00:38:41.680
on what you allegedly said in class
515
00:38:42.570 --> 00:38:46.280
or read with growing her
516
00:38:46.280 --> 00:38:49.143
and this may what they write on examination papers.
517
00:38:51.616 --> 00:38:55.430
A few weeks ago in a course in the New Testament
518
00:38:55.430 --> 00:38:59.200
I had asked a question about continuity's
519
00:38:59.200 --> 00:39:01.980
and tensions between Judaism and Christianity
520
00:39:01.980 --> 00:39:03.640
at the beginning of the Christian movement,
521
00:39:03.640 --> 00:39:08.450
and one of the girls wrote somewhat as follows.
522
00:39:08.450 --> 00:39:12.410
Also Jesus Christ taught the Jews to abandon
523
00:39:12.410 --> 00:39:14.240
some of the traditional practices,
524
00:39:14.240 --> 00:39:18.207
which they had observed for many years, such as castration.
525
00:39:18.207 --> 00:39:21.207
(audience laughing)
526
00:39:31.040 --> 00:39:35.450
I don't want to emasculate what Professor Peter just said
527
00:39:39.870 --> 00:39:41.560
or get it down to the bed rock
528
00:39:41.560 --> 00:39:44.840
the church cold place has been talking about.
529
00:39:44.840 --> 00:39:46.330
There are one or two reflections,
530
00:39:46.330 --> 00:39:48.340
which I have on hearing this paper
531
00:39:49.620 --> 00:39:51.233
or this presentation rather.
532
00:39:52.420 --> 00:39:55.160
In terms of your basic Augustinian categories
533
00:39:55.160 --> 00:39:57.310
of which I personally do not quarrel
534
00:39:59.050 --> 00:40:02.313
having also studied the profound here at Yale.
535
00:40:04.630 --> 00:40:08.963
I find that many students resist this analysis,
536
00:40:10.110 --> 00:40:11.753
even on a descriptive face.
537
00:40:13.090 --> 00:40:15.180
Now this may be a reflection of the anomie
538
00:40:15.180 --> 00:40:17.880
you were talking about, I don't know.
539
00:40:17.880 --> 00:40:21.590
But they regard this as an attempt illegitimately
540
00:40:21.590 --> 00:40:26.340
to smuggle religion into discussions
541
00:40:26.340 --> 00:40:27.710
that otherwise seem quite sane
542
00:40:27.710 --> 00:40:32.670
and rational to them or by some legerdemain
543
00:40:32.670 --> 00:40:35.963
to make everyone religious.
544
00:40:37.340 --> 00:40:41.260
And the student who has a thorough dose of objectivity
545
00:40:43.480 --> 00:40:46.080
as the norm for scientific approach
546
00:40:46.080 --> 00:40:51.080
will often defend the attempt to find an objective reference
547
00:40:51.280 --> 00:40:56.260
for moral decisions or if this student has many are
548
00:40:56.260 --> 00:40:59.230
in our time thoroughly familiar
549
00:40:59.230 --> 00:41:04.230
with logical positivism AJ Air Slick and Company.
550
00:41:05.290 --> 00:41:07.820
They will argue that moral decisions
551
00:41:07.820 --> 00:41:12.570
are simply emotive preferences
552
00:41:13.460 --> 00:41:16.790
that there is no way of empirically verifying
553
00:41:16.790 --> 00:41:18.403
any kind of moral choice.
554
00:41:19.690 --> 00:41:22.560
Therefore one makes his own decisions
555
00:41:22.560 --> 00:41:25.640
in terms of the mental way of his own passions
556
00:41:25.640 --> 00:41:26.740
to quote their review.
557
00:41:27.900 --> 00:41:30.180
I don't know what this kind of analysis says
558
00:41:30.180 --> 00:41:34.010
to some of these streams of thought within
559
00:41:34.010 --> 00:41:36.130
the life of the college and university,
560
00:41:36.130 --> 00:41:41.130
but it occurs to me that when we try to extend something
561
00:41:41.550 --> 00:41:45.940
like the notion of love that man is what he prizes,
562
00:41:45.940 --> 00:41:48.890
what he cherished seen as misdirected love
563
00:41:48.890 --> 00:41:53.890
or that we take an approach in terms of say
564
00:41:55.184 --> 00:41:59.330
(indistinct) familiar category that we meet
565
00:41:59.330 --> 00:42:00.910
a certain amount of resistance here
566
00:42:00.910 --> 00:42:04.270
and not simply in terms of the resistance we meet,
567
00:42:04.270 --> 00:42:06.370
but the fact that there is a feeling
568
00:42:06.370 --> 00:42:09.083
that something illegitimate is smuggling the argument.
569
00:42:10.340 --> 00:42:14.700
The other response which I want to make concerns
570
00:42:14.700 --> 00:42:18.640
the creative minority about what you thought.
571
00:42:18.640 --> 00:42:20.020
If I understand you correctly
572
00:42:20.020 --> 00:42:22.900
and this is certainly confirmed in my own experience.
573
00:42:22.900 --> 00:42:24.220
What you're saying is that
574
00:42:24.220 --> 00:42:27.950
the ethically creative small group of students
575
00:42:27.950 --> 00:42:30.760
when we find on our campus today
576
00:42:30.760 --> 00:42:34.300
are those who will respond only
577
00:42:34.300 --> 00:42:39.300
when they find unambiguous moral situations of choice,
578
00:42:41.290 --> 00:42:45.370
but lack of any ambiguity is the criteria
579
00:42:45.370 --> 00:42:47.523
for our moral decision.
580
00:42:49.930 --> 00:42:52.920
This troubles me as I think you were troubled
581
00:42:52.920 --> 00:42:56.170
by it in certain passing references,
582
00:42:56.170 --> 00:43:01.170
but what is our role then as chaplains as those who profess
583
00:43:04.030 --> 00:43:06.610
to understand something about the Christian ethic
584
00:43:06.610 --> 00:43:10.490
and interpreting these situations of moral decision
585
00:43:10.490 --> 00:43:13.710
is our tendency to applaud these students
586
00:43:13.710 --> 00:43:16.030
because they at least are concerned
587
00:43:16.030 --> 00:43:18.690
and are willing to do something without pointing out
588
00:43:18.690 --> 00:43:23.690
the dangers in here and in this kind of moral judgment.
589
00:43:24.430 --> 00:43:27.670
For example, I'm sure most of us are very sympathetic
590
00:43:27.670 --> 00:43:31.670
with the freedom riders with citizens in the line,
591
00:43:31.670 --> 00:43:35.570
but I grow more and more restive when I hear the technique
592
00:43:35.570 --> 00:43:38.850
of so-called non-violent resistance described
593
00:43:38.850 --> 00:43:41.023
as deep Christian efforts in this area.
594
00:43:42.030 --> 00:43:47.030
Now this may be a very pragmatic kind of press view
595
00:43:47.060 --> 00:43:50.320
but I think it roots back to the fundamental norms
596
00:43:50.320 --> 00:43:52.800
with which we will be dealing on Thursday.
597
00:43:52.800 --> 00:43:56.460
What are we to do to foster creativity?
598
00:43:56.460 --> 00:43:59.950
Are we to also foster illusions about
599
00:43:59.950 --> 00:44:01.497
the Christian ethic itself?
600
00:44:05.059 --> 00:44:08.059
(audience clapping)
601
00:44:14.913 --> 00:44:19.913
(indistinct) I don't have an excess amount
602
00:44:23.228 --> 00:44:24.061
of adrenaline at the moment.
603
00:44:24.061 --> 00:44:27.150
You'll be glad to wait until after we have coffee
604
00:44:27.150 --> 00:44:29.853
and go into our discussion segment
605
00:44:29.853 --> 00:44:31.718
so we'll adjourn for coffee.
606
00:44:31.718 --> 00:44:35.218
(unintelligible chatting)