Category Archives: Essays

Are Teachers the Last Defense Against Artificial Intelligence?

On July 15/16, the Wall Street Journal had an ominous story on the advancing influence of a few technology companies on every aspect of our lives. The main focus fell on the extraordinary growth of Google, Amazon, Facebook, Apple, and Microsoft, a colossal quintet that makes the old days of the Robber Barons look minor league.

The opening point, however, notes technology’s revolutionary impact on the labor market. When driverless cars come along (currently, the most discussed example of automation and the workforce), we may see 300,000 jobs disappear every year, we read. Truck drivers, cabbies, delivery men, movers, driving teachers . . . millions of them will fall out of the workforce. When I mentioned to a friend the other day that the political/culture war ignited by the election of Donald Trump may get more violent as we approach the midterm elections, he shook his head and said, “That’s nothing compared to what’s going to happen when robots take over all the driving. All those men can’t do anything else, and they’re going to be hungry.”

This is one area where, for once, the humanities are safe. Any profession and job involving not just transportation, but also calculation, computing, unskilled factory labor, etc. will give way to automation. Voices of caution such as Nicholas Carr won’t slow the process. Robots don’t need health coverage and pensions, and they don’t join unions.

But the humanities presume human contact. The interaction of teacher and student involves much more than the transfer of information. The materials on the table are emotional and value-heavy. They touch profound joys and dark ambitions. It is hard to discuss the Grand Inquisitor or watch Lady Macbeth at night (“Yet who would have thought the old man to have had so much blood in him?”) without the human factor coloring the session.

Freudians speak of transference and counter-transference in the psychoanalytic method, and they play a part in meaningful humanities teaching, too. They can always go awry, for instance, when discipleship becomes so strong that the student never comes into his own, but we can’t get rid of them without turning the classroom into a non-humanistic zone.

And so, we can’t replace humanities teachers with automated instruction.

Everything I’ve said up to this point is true—except for the previous sentence. I just read about a new step in the evolution of humanities automation this morning. The University of Michigan is testing an “automated text-analysis tool” in large lower-level science classes, a program that lets teachers assign more writing and assumes much of the burden of feedback and guidance. Teachers don’t have to sit with students one-on-one and go over rough drafts, a process that can run all day and only reach 12 or so students. The program does it automatically as soon as students log on to it, examining writing sent to it and responding with corrections and suggestions.

Now, this is a science class, not a humanities class. Furthermore, the University of Michigan states that computers will not assign grades. The program is an advisory device, not an evaluative one. But anyone who believes that automated advising and grading are not coming soon to all the disciplines doesn’t understand college finances.

Freshman composition is a big problem in the eyes of administrators when it comes to labor productivity. I don’t mean the product of the labor, namely, an articulate sophomore, but the nature of the labor. The former is bad enough, as we can see when we ask teachers across the curriculum how well students write. But the latter is exasperating, too.

When the budget people visualize an instructor in Psychology 101 lecturing to 350 students and relying on three graduate teaching assistants to run once-a-week discussion sections and assigning grades with multiple-choice tests, they smile. But when they see a freshman comp instructor with a class of 25 students who write six five-page papers during the semester, they see a gross inefficiency. Paying an instructor to spend six hours every other week solely on grading 25 essays looks awfully expensive, especially when the psychology teacher can do the same job and cover 350 students.

Automation is a solution. What took the person six hours to do, the computer can do in a few minutes. If we can pay one composition instructor to teach a class of 200 students, lecturing to the group on general principles of strong writing, but using teaching-assistant robots to individualize the instruction, then we don’t have to pay five teachers to handle those students. One can envision a stressed-out dean rubbing his hands over the prospect.

It’s already happening in the scoring of standardized tests. I heard of it a few years ago while working for ETS on the GRE. The background was the pressure on schools and governments to bring accountability to student performance in writing, which colleges and businesses constantly deplore (No Child Left Behind, passed a few years earlier, emphasized testing in reading and math, but not writing.) Enrollments in remedial writing classes were going up, and so were the number of organizations hiring writing tutors for younger workers.

To assess writing and improve instruction accordingly was going to take a lot of money. The SAT added a writing component in 2006, for example, which meant some 1.6 million pieces of writing had to be read and scored each year. You can imagine the cost of paying temp workers to do so. The State of Illinois, in fact, dropped writing tests in 2005 to save $6 million.

With these burdens, institutions can’t help but spread computerized grading of writing throughout higher education. It doesn’t matter that current programs have their flaws. Enough of them will be ironed out to justify using the programs, especially when school officials see the savings.

And there is another benefit as well. It bears precisely on the humanistic nature of the humanities that I highlighted above. What we might take as an enticement — that is, the emotional and psychological nature of humanities teaching — administrators see as a risk. With relations between teachers and students becoming tenser, and with students growing more conscious of offense and discrimination, human-to-robot contact seems safer, too, not just cheaper. The more instruction and grading can be rationalized and dehumanized, especially in courses that touch upon delicate issues, the fewer complaints and allegations and lawsuits will occur.

One final consideration. It used to be the case that parents and students demanded small classes and lots of instructor attention. But from what I’ve seen and heard lately, grades and accreditation increasingly matter more than the human touch. Administrators and humanities colleagues at other campuses tell me that income and employment prospects are #1 in the minds of the “customers,” not an intense engagement with professors.

In fact, if they sense that teachers demand too much attention, at least in courses not directly related to their future careers, students drift away. Not many of them are going to object to having to conduct pedagogy through the screen in their dorm rooms at night rather than spending a half hour in a professor’s office in the middle of the day. Millennials prefer it that way.

An Anti-Koch Rampage at Wake Forest

Wake Forest University in Winston-Salem, NC is a selective school with a faculty that has a considerable number of, to use Roger Kimball’s phrase, tenured radicals. Just about two hours to the east in Raleigh is Wake Tech Community College, a typically unpretentious school offering lots of “practical” education.

Recent events at the two schools shed some light on the difference between our prestigious four-year universities and utilitarian community colleges. The comparison is not flattering to the former.

The tale at Wake Forest begins with the hiring of Professor James Otteson as Executive Director of the BB&T Center for the Study of Capitalism. Otteson, a true scholar and proponent of classical liberalism had previously taught at Yeshiva, NYU, Georgetown, and the University of Alabama.

Aristotle’s word for ‘Flourishing’

Otteson’s interest in classical philosophy gave him the idea for a campus institute that would explore the idea of human happiness – what he’d eventually call the Eudaimonia Institute, borrowing Aristotle’s term for flourishing. The Institute would be interdisciplinary, drawing upon scholars in philosophy, economics, and political science to discuss the institutions that lead to human happiness.

No one raised the least objection to Otteson’s project until he announced that it had received a grant of $3.7 million from the Charles Koch Foundation. Suddenly, many faculty “progressives” who had seen nothing dangerous in the Eudaimonia Institute woke up to the terrible prospect of their lovely campus being polluted with money from the ‘evil’ Koch brothers. A faculty senate committee formed to “investigate” the donation promptly declared that the money must be rejected. As the Wall Street Journal reported, the committee insisted (yes, all in caps) that the university must “SEVER ALL CONNECTIONS TO THE CHARLES KOCH FOUNDATION.”

Another faculty senate committee then weighed in. It declared that if Wake Forest kept the Koch funds for the Eudaimonia Institute, its academic integrity, financial autonomy, and institutional governance would all be compromised. Petulantly, the committee wanted the administration to cancel a conference the Institute had already scheduled on campus. The anti-Koch rampage even went so far as to cause the business school to drop a course Otteson had taught for years as a requirement for graduation.

Faculty Hostility

Wake Forest did not decide to reject the $3.7 million, but the faculty senate in its implacable hostility has managed to paralyze the funds. They can’t be used without its approval, which won’t be forthcoming.

During the turmoil at his home campus, Professor Otteson was invited to give a lecture at Wake Tech. He spoke on the morality of the free market, on income inequality, and on justice – topics central to classical liberalism. How was his talk received?

Wake Tech economics professor Kelly Markson writes about that in this piece published by the James G. Martin Center. She was there and writes, “At my school, Professor Otteson received a warmer response. That’s partly because most if not all of those in attendance were unaware that Otteson was being censured at WFU, and went in without any preconceived ideas. There were no protests nor rioting for this Koch-funded speaker. Students attended with an open mind. The result? Otteson hit a home run.”

The students all listened politely and those who lined up to engage with Otteson in the Q and A session, asked sensible questions – and received sensible answers. Obviously, Otteson succeeded in doing at Wake Tech the thing that is most central to higher education: He got people to think.

It’s interesting that a strong defender of free markets and opponent of big government like Jim Otteson can get a good reception at a college talk (notwithstanding the fact that Koch funds helped pay for it), while people with similar views get shouted down by students who are furious that such an individual is even allowed on campus. I think that Markson points at the explanation when she says the students went into his talk without any preconceived ideas.

At big, prestigious schools like Wake Forest, the left invests heavily in spreading preconceived ideas. In classes, many faculty members love to impart their notions about social justice, institutional racism, the evils of capitalism, and so on to their students. Moreover, the students learn that those who oppose “progressive” policies are not just mistaken, but malevolent. Therefore, whenever a wrong-thinking person is asked to speak, it is very easy for leftist groups to organize raucous, even violent protests. They’ve been conditioned to respond in anger when they hear names like Murray or Koch.

Getting People to Listen

The calm response to Jim Otteson’s talk at Wake Tech suggests that the default setting for American students is still, “I’m willing to listen.” The basically no-nonsense faculty and administration at Wake Tech have done little or nothing to implant in them the intolerant, “I’m not going to listen because I know you’re spewing hate speech” attitude.

That makes me slightly optimistic. Apparently, it isn’t the case that America’s students are becoming intolerant zealots. Only that those who get steeped in “progressivism” and its offshoots while in college become the kinds of rioters we’ve seen at Middlebury and Berkeley and Yale and Evergreen. That’s bad, but limited.

Or, to turn this around, it should worry all the leftist zealots that they seem to have gotten nowhere with students at an ordinary school like Wake Tech where the focus is on useful learning rather than political indoctrination.

A Bi-Polar Report on ‘Laggard’ Public Colleges

Right now, the biggest news in higher education is a controversial paper from Dimitrios Halikias and Richard Reeves of the Brookings Institution, arguing that “the upper middle class is substantially over-represented” in America’s universities, that “public investment…too often fails to produce either social mobility or socially beneficial research,” and that “the significant public subsidies spent on the education of the relatively affluent could be better spent elsewhere.”

The report, “Ladders, Labs or Laggards? Which Public Universities Contribute Most?” argues that the upper middle class is impeding the rise of less well-off Americans. It is amplified in Reeves’ recent book, Dream Hoarders, and by a New York Times column last week by David Brooks agreeing that “we in the educated class have created barriers to mobility” blocking the rise of the less well-off.

Too Focused on Economic Mobility?

Many of us in the field will accept the basic argument. For years, I have complained that we devote huge subsidies to support the comparative affluent students who dominate most American schools, individuals who in an earlier, poorer age, largely supported themselves. I have railed against “academic gated communities” that work to create a new sort of credentialed aristocracy inconsistent with the American Dream or the country described beautifully by Alexis de Tocqueville nearly two centuries ago. And I have questioned vacuous academic research, arguing that we are “overinvested” in higher education – meaning, to me, that we should reduce public support. With all of these points, there is solid supporting empirical evidence.

But then the authors go astray and their report turns bipolar. To them (neither of whom attended American state universities, one graduating from Oxford and the other Yale) the leading purposes of public institutions are “serving as engines of social mobility and producing world-class research.” Is that the core of what higher education does? What about diffusing knowledge and promoting wisdom, character building and leadership? And, as Robert Samuelson points out in discussing the Reeves book in the Washington Post, there is still a great deal of income mobility in America.

How Important Is Most Research?

To Halikias and Reeves, a school is a “laggard” if it is not top flight in research. Yet research prowess is defined by a crude Carnegie classification system that evaluates schools on research inputs (what it spends) and on the number of graduate students. According to these criteria, a dollar spent on research is better than a dollar spent on instruction; a graduate student admitted is good, an undergraduate is a dubious loss leader, at best a cash cow to subsidize more important graduate students, many of whom someday will publish articles for the Journal of Last Resort or its equivalent, read or cited by very few if any scholars.

Moreover, the authors decided to ignore private schools –the purest bastions of academic privilege for the affluent, many of which are indirectly governmentally subsidized as much or more than so-called “state” universities—why? Similarly, the authors arbitrarily exclude the nation’s historically black colleges and universities — they have a “specialized” mission, we are told. But they also have large numbers of low-income students, and the accessibility of American schools by poor persons was a central issue to the authors.

We are told the 342 schools sampled were “selective” admissions schools, a somewhat dubious categorization for many sampled universities where relatively few students are rejected for admission (e.g., University of South Alabama, Youngstown State University, University of Texas at El Paso).

Only 70 schools, 20 percent of the sample, were cited as  the “leaders” in higher education (having high-income mobility among the students, along with high levels of research among the faculty). I took six schools from the top 20 on that list: the University of Texas at El Paso, the University of New Orleans, the University of Texas at San Antonio, Wayne State University, the University of South Alabama and Cleveland State University. Using data from the U.S. Department of Education website College Scorecard, I observed that at all of these schools, a large majority (over 60 percent) of full-time students failed to graduate in six years –well above the national average. These “leaders” did not do what many of us consider Job One: graduate entering students.

A decidedly alternative interpretation: many schools prey upon the poor and academically unprepared: they admit them, telling them college is a ticket to a better, solidly middle-class life, knowing full well that most of them will fail to graduate –but will incur large student loan debts (at “leader” Wayne State, over 60 percent of students who borrowed had failed to pay at least one dollar of their student loans back –three years after attending). Yet these schools sucker academics of the Thomas Piketty perspective into believing they are “leaders” in the quest for intergenerational income mobility. A better than decent case can be made that some of the Halikias-Reeves “leader” universities should actually die: their social costs exceed the social benefits.

A good case can be made that progressive public policies have created much of the problem that the Brookings researchers lament. A third of a century ago, Charles Murray showed how generous entitlement policies of the federal government created a relatively permanent underclass of poor people who have lost the incentives and will to work and learn, qualities transmitted to their children. Teachers unions finance leftish politicians and their big spending, accompanied by their opposition to school competition, merit pay, and parental choice. All this has contributed mightily to the genuinely awful schools that dominate most inner cities inhabited by a large portion of the nation’s poor.

A Plug  for Vocational Education

The authors at one point do make one sensible suggestion: many students might benefit from vocationally oriented schooling that does not result in a four-year degree. The probability of completing that type of education is probably greater, costs are lower, and earnings of, say, plumbers, welders, or drivers of large trucks tend to compare favorably with those with B.A. degrees in gender studies from some obscure state school.

Universities were created mainly to create and disseminate knowledge and ideas. The case for public subsidy of them typically assumes that universities have enormous positive externalities (good spillover effects) and/or promote economic opportunity and income mobility. Frankly, I think the positive externality argument is more an article of faith than an empirical reality. And I think Halikias and Reeves are right that college does not promote income mobility –look at rising income inequality in the decades since higher education spread to the masses. So to me, the question is: why do we continue to publicly subsidize colleges?

Here’s What Happens as Campuses Turn Further Left

A couple of years ago, six social scientists published a paper describing a disquieting occurrence in academic psychology: the loss of almost all its political diversity. As Jonathan Haidt of NYU, one of the authors of the paper wrote in a commentary:

Before the 1990s, academic psychology only leaned left. Liberals and Democrats outnumbered Conservatives and Republican by 4 to 1 or less. But as the “greatest generation” retired in the 1990s and was replaced by baby boomers, the ratio skyrocketed to something more like 12 to 1. In just 20 years. Few psychologists realize just how quickly or completely the field became a political monoculture.

While the paper focuses on psychology, it briefly mentions that the rest of the social sciences are not far behind:

Recent surveys find that 58–66 percent of social science professors in the United States identify as liberals, while only 5–8 percent identify as conservatives, and that self-identified Democrats outnumber Republicans by ratios of at least 8 to 1 (Gross & Simmons 2007; Klein & Stern 2009; Rothman & Lichter 2008).

Related: How the Leftist Monoculture Took Over the Academy 

As these studies are now approximately ten years old, it’s quite plausible that the gap has widened further over the past decade (as it has in psychology) meaning that these figures most likely underestimate the current left-to-right ratio across the social sciences.

In response to this problem, Haidt and others formed the Heterodox Academy website, which is dedicated to arguing for a more intellectually diverse academy and now has almost 900 members.

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One shouldn’t draw conclusions too hastily, of course, and there are many plausible explanations for this trend. For example, economist Paul Krugman argued on his blog that data suggests the Republican Party has moved rightwards over the past few decades, dragging with it the definition of a “conservative,” thus driving academics away from both the Republican Party and from conservative orientation.

Krugman suggests that this is especially true of scientists, even more so than non-scientist academics, due to a perceived hostility towards climate change data and evolutionary theory within the Republican Party. (He doesn’t distinguish social scientists from scientists in general. Although to be fair, the Heterodox Academy has marketed itself as addressing a general problem in academia.)

Professors Moved Sharply to the Left

A more detailed examination by political scientist Sam Abrams doesn’t lend support to Krugman’s hypothesis. Abrams found that party and ideological affiliation has remained relatively constant among the American population over the past 25 years; while it has shifted markedly to the left among professors:

Professors were more liberal than the country in 1990, but only by about 11 percentage points. By 2013, the gap had tripled; it is now more than 30 points. It seems reasonable to conclude that it is academics who shifted, as there is no equivalent movement among the masses whatsoever.

What is particularly striking about this shift is that the number of moderates has dropped sharply among professors. This seems to be the strongest argument against Krugman’s hypothesis. If professors were driven away by a rightward shift in the Republican Party, one could reasonably expect a build-up of moderates. Yet, this has not happened at all.

In fact, Haidt recently reported on a remarkable survey that was conducted among the Society for Experimental Social Psychology, which, as Haidt notes, is … a professional society composed of the most active researchers in the field who are at least five years post-PhD. It’s very selective—you must be nominated by a current member and approved by a committee before you can join.

As part of the survey, members were asked to identify their political affiliation on an eleven-point scale, from “very liberal” to “very conservative.” (One point in the center and five on each side.) The results are telling. Only percent cent of respondents chose a conservative point, and only 8.3 percent chose the center-point, meaning that 89.3 per cent identified as left-of-center.

Social psychologists’ self-ratings of their political orientation. Taken from Bill von Hippel and David Buss’s survey of the membership of the Society for Experimental Social Psychology, 2016.

Intriguingly, the least popular point among the left-of-center points was the most moderate one (5.8 per cent), and the second-least popular was the second-most moderate one (15.6 per cent). More than two thirds (67.8 per cent) chose one of the three points furthest to the left on an eleven-point scale, and more than a third (38 per cent) chose one of the two points furthest to the left. And 16 per cent chose the furthest possible point to the left on an eleven-point scale.

This means that there were almost as many people who chose the furthest possible point to the left as there were who chose all the conservative points, the center-point and the most moderate left-of-center point combined (16.6 per cent).

The members were also asked to rate themselves on nine specific political issues and mention who they voted for in the 2012 election, which also showed an overwhelmingly left-leaning attitude. I find the general political placement the most interesting, though, because it shows how these members think of themselves politically in the abstract.

People that freely self-identify as far-left in the abstract, in other words irrespective of specific political issues, seem to me to be signaling something: that they are committed to an ideology. The fact that such a large portion of the most influential people in academic social psychology do so suggests that this ideology is entrenched in their field.

‘Social Justice’ an Entrenched Ideology

And there are signs that point in that direction across the social sciences. Sociologist Carl Bankston paints a picture of a field that has institutionalized “social justice” ideology on all levels over the past twenty years:

To attend a conference these days can feel like taking part in a rally of true believers. These associations are not government entities, one may argue, and they are entitled to become exclusive clubs of the committed.

The problem is that the embedded ideologies of academic professional organizations are bound up with the embedded ideologies of universities. When we hire new faculty members or when we tenure or promote professors, one of the points we consider is whether the individuals concerned have been active in professional associations, especially the national association. Because the associations so strongly push political perspectives, universities implicitly encourage professors to hold and express the “correct” socio-political orientation.

From Bankston’s description, it seems clear that any non-leftist would find working in sociology almost unbearable. The research in the original paper suggests that the leftward shift in social science is likely due to a combination of self-selection, hostile climate, and discrimination.

In Haidt’s commentary, referring to the hostile climate, he includes part of an email from a former graduate student in a top 10 Ph.D. program, which he says is representative of several he received:

I can’t begin to tell you how difficult it was for me in graduate school because I am not a liberal Democrat. As one example, following Bush’s defeat of Kerry, one of my professors would email me every time a soldier’s death in Iraq made the headlines; he would call me out, publicly blaming me for not supporting Kerry in the election. I was a reasonably successful graduate student, but the political ecology became too uncomfortable for me. Instead of seeking the professorship that I once worked toward, I am now leaving academia for a job in industry.

With regard to discrimination, a recent article in Quillette presents a sobering anecdote from someone (who considers himself on the left) going through the process of applying to prestigious graduate programs, and how he was consistently steered toward the expression of far-left ideological views by well-meaning advisors who presumably know what review committees are looking for.

Here he summarizes the process:

As a brief disclaimer, none of what I say here should be interpreted as a criticism of my advisors – not of their job performance and especially of their personal predilections. If anything, I think they did their jobs well. Given what I perceive as the entrenched far-Left political ideology in the world of academia, I’m confident that their advice improved my applications in the eyes of review committees. I can honestly say that by the end of the process, I felt as if the only way to be considered a serious candidate – by the Rhodes Trust, Harvard Admissions, etc. – was to present myself and my proposed research as conforming entirely to a far-Left political narrative.

An Increasingly Radical Ideology

It seems likely to me that there are self-reinforcing mechanisms at work. As the ratio of liberals to conservatives increased, a tipping-point was reached where conservatives were actively excluded from the social sciences, and as they have disappeared the more radical liberals are now outnumbering the moderates to the point where they too are being gradually excluded. In other words, it appears that social science is undergoing a purity spiral towards an increasingly radical left-wing ideology. The anecdote above suggests just this.

I suspect there is some truth to Krugman’s hypothesis, and the Pew Research data that Krugman links to does suggest there is a large group of politically unaffiliated scientists. Unfortunately, the data doesn’t separate natural scientists and social scientists. This suggests that Abrams’s data understates the extent to which both liberal and moderates have disappeared from the social sciences and supports the idea of a purity spiral in these fields.

If there has been a build-up of moderates among natural scientists, it means—since the number of moderates has decreased sharply among professors as a whole—that even more moderates must have disappeared from the other areas of academia. (It’s likely that the humanities have followed a similar development to the social sciences; a recent Quillette article by a classicist suggests as much, at least within their field.)

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This is a much more serious problem than the number of conservatives in the field. If the social sciences were full of people who were moderate or apolitical, it wouldn’t be that much of a problem. But the fact that a specific ideology has become so entrenched, and is increasingly becoming more and more so as others—even moderate leftists like the graduate program applicant above—are gradually disappearing from the field, is highly disturbing.

So, what is this ideology?

In the paper, it is labelled the liberal progress narrative, articulated by sociologist Christian Smith:

Once upon a time, the vast majority of human persons suffered in societies and social institutions that were unjust, unhealthy, repressive, and oppressive. These traditional societies were reprehensible because of their deep-rooted inequality, exploitation, and irrational traditionalism. . . . But the noble human aspiration for autonomy, equality, and prosperity struggled mightily against the forces of misery and oppression, and eventually succeeded in establishing modern, liberal, democratic… welfare societies.

While modern social conditions hold the potential to maximize the individual freedom and pleasure of all, there is much work to be done to dismantle the powerful vestiges of inequality, exploitation, and repression. This struggle for the good society in which individuals are equal and free to pursue their self-defined happiness is the one mission truly worth dedicating one’s life to achieving.

No doubt most social scientists would nod their heads to this. Unfortunately, it’s so simplistic, and so full of vague, emotionally charged words that it’s not very informative. To understand leftist ideology, we need it to be more specific. What actual things in the current world does it want to replace, and what specific things would it put in their place?

Haidt, appearing on author Sam Harris’s podcast, gave a somewhat more specific description when he described leftist ideology as the following (starting at 01:02:09, lightly edited for clarity):

So, I take part in a lot of discussions, I’m invited to all sorts of lefty meetings about a global society and… you know… the left usually wants global governance, they want more power vested in the U.N., I hear a lot of talk on the left about how countries and national borders are bad things, they’re arbitrary. So, the left tends to want more of a universal… I’m just thinking about the John Lennon song… this is what I always go back to, Imagine. Imagine there’s no religion, no countries, no private property, nothing to kill or die for, then it will all be peace and harmony. So that is sort of the far-leftist view of what the end state of social evolution could be.

Related: The Normalization of Bad Ideas

This is more specific than Smith’s narrative, suggesting initiatives such as reducing national power and redistributing property. This, of course, is a much broader definition of fighting oppression than for example abolishing slavery.

One could argue that as slavery and feudalism have been eradicated, terms like oppressionexploitation, and inequality have increasingly become dysphemisms for power differences of any kind. In this view, the fact alone that one country, group, or person is wealthier or more influential than another is sufficient for the label oppressive.

This isn’t to say that everyone who subscribes to Smith’s liberal progress narrative agrees with Haidt’s extension. The point, rather, is that the liberal progress narrative is so vague and emotionally charged that it’s probably unclear even to most liberals themselves what these terms mean when referring to the specifics of the modern world.

(I should note that Haidt now considers himself a centrist rather than a liberal, so he’s not claiming to describe his own position.)

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Why is it a problem that the liberal progress narrative is so vague, yet has come to dominate social science?

Well, the liberal progress narrative is not new. Nor is extrapolating it into the future. In fact, one of the most influential documents in recent history, The Communist Manifesto by Karl Marx and Friedrich Engels, does exactly this.

Their central argument is that human history is a succession of systems, each less oppressive than the previous, until it reaches its conclusion in communism, a system with no oppression because everyone is equal. Aside from the historical extrapolation, Marx and Engels use much of the same terminology as Smith. The words oppression and exploitation and their derivates feature prominently, and capitalism is referred to as slavery—notably similar to the dysphemism suggested above.

Consider the following:

[The bourgeoisie] has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation.

Take away the specifics in The Communist Manifesto, such as the definition of classes, and it becomes almost indistinguishable from Smith’s liberal progress narrative. Compare for example Smith’s last sentence with what Marx and Engels write at the end of Chapter II:

In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all.

The Communist Manifesto, along with Marx’s later works, played a key role in energizing and coalescing communist revolutionaries, and several societies throughout the twentieth century declared themselves in accord with Marx’s theory. The results, however, have been consistently disastrous.

Very few social scientists are communists, I imagine. But why? If most social scientists subscribe to Smith’s liberal progress narrative, and communism is (arguably) the logical conclusion of the liberal progress narrative, then shouldn’t they subscribe to communism as the ideal human society?

The answer for many, presumably, is that they don’t subscribe to communism because it produced disastrous results. But if the main lesson social science has learned from the failures of communism is that eliminating private property is a bad idea, then it has learned far too narrow a lesson.

What it should have done is asked itself this: if communism is the logical conclusion of the liberal progress narrative, and communism has consistently failed disastrously, what does this tell us about the liberal progress narrative—or as Haidt calls it, Universalism?

What’s interesting about Haidt’s alternative interpretation of the liberal progress narrative is that he mentions two elements central to the narrative—private property and nations. And what has happened to a large extent is that as the failures of communism have become increasingly apparent many on the left—including social scientists—have shifted their activism away from opposing private property and towards other aspects, for example globalism.

But how do we know a similarly disastrous thing is not going to happen with globalism as happened with communism? What if some form of national and ethnic affiliation is a deep-seated part of human nature, and that trying to forcefully suppress it will eventually lead to a disastrous counter-reaction? What if nations don’t create conflict, but alleviate it? What if a decentralized structure is the best way for human society to function?

What if the type of mass-scale immigration currently occurring in Europe, containing relatively large amounts of people with different nationalities, cultures, and religions, is going against some of the core features of human nature? Maybe it isn’t, but if it is, do we have to wait until after the fact to say ‘well, globalism doesn’t work’, as we did with communism? Surely there is a better way.

*   *   *

Let’s set aside the liberal progress narrative for a while and consider a different narrative. Let’s call it the scientific progress narrative:

Once upon a time, human beliefs and practices were crude, steeped in superstition, and tightly regulated by central authority. Consequently, humans were at the mercy of not only an unpredictable and punishing environment, but also of each other. But the human aspiration for truth and stability eventually prevailed, as humans piece by piece began to assemble a model of not only their environments, but of human nature itself. With this understanding came the blueprint for establishing a robust, dynamic society that could withstand environmental pressures while effectively regulating human interaction.

Thus, societies learned to harness human potential by working with human nature, not against it. Again and again, theories that were believed unquestionably true were replaced by better ones, often after heavy resistance. There is much still to be understood, but it’s clear that the struggle for a good society must be led by an uncompromising search for truth, however uncomfortable it might seem at the time. Any society that forces humans to behave against their nature is bound to eventually fail, and only truth can prevent this from happening.

Now, it’s not clear that this narrative contradicts the liberal progress narrative. In fact, for most of the past few centuries, the two—or some variants of them—have been held to be two sides of the same coin. Maybe they are. But it’s not obvious that they are, so it’s important not to conflate them. They both describe the past reasonably well. But what about the future?

Well, they appear to be diverging. The most important cause of the divergence is the advances in cognitive science, evolutionary psychology, and neuroscience, which has led to a model of human nature that many leftists find unacceptable because they perceive it to threaten the liberal progress narrative. As Steven Pinker wrote in The Blank Slate (1992a0:

Related: Some New and Narrow Versions of Academic Freedom

The taboo on human nature has not just put blinkers on researchers but turned any discussion of it into a heresy that must be stamped out. Many writers are so desperate to discredit any suggestion of an innate human constitution that they have thrown logic and civility out the window. Elementary distinctions—“some” versus “all,” “probable” versus “always,” “is” versus “ought”—are eagerly flouted to paint human nature as an extremist doctrine and thereby steer readers away from it. The analysis of ideas is commonly replaced by political smears and personal attacks. This poisoning of the intellectual atmosphere has left us unequipped to analyze pressing issues about human nature just as new scientific discoveries are making them acute.

The second point of divergence is when scientists uncover negative effects of programs attempting to implement the liberal progress narrative. Consider Carl Bankston:

In 1976 the president of the American Sociological Association, Alfred McClung Lee, led a movement to expel prominent researcher James S. Coleman from the association because Coleman had dared to draw the ideologically unacceptable conclusion from research data that busing and other means of forcible school desegregation were actually exacerbating segregation by intensifying white flight. To the ASA’s credit, the expulsion effort failed, but only after many attacks on Coleman’s character and motivations.

Now consider both these points in relation to, for instance, globalism. If the suggestion that national, or ethnic affinity (or more broadly, tribalism) is deeply rooted in human nature is considered taboo, and likewise any attempt to describe cultural clashes and lack of assimilation in, for example, Europe is forcefully attacked, this can accumulate to become a significant blind spot.

Add to that the practice within the social sciences of using dysphemisms like xenophobia to refer to non-Universalist attitudes towards globalism, and you have a situation where the pursuit of truth is being hampered in the quest to support the liberal progress narrative, and where there appears to be a disturbing lack of learning from the disasters of communism.

It is important that people stand up for science, even when it clashes with the liberal progress narrative – or Universalism, as Haidt calls it. Yet, as non-leftists and increasingly also moderate leftists are being excluded from the social sciences, there appear to be fewer and fewer people willing to do so. The consequences could be grave.

Reprinted from Quillette with permission.

How Colleges Promote Censorship and Undermine Free Speech

In Brave New World, Aldous Huxley writes: “There isn’t any need for a civilized man to bear anything that’s seriously unpleasant.”  In his sanitized future, general happiness and social stability are achieved not via threats of legal action but rather through perfect genetic and behavioral engineering, endless indoctrination, anodyne feel-good phrases and drugs, and organized outlets for intense emotion and lust.  “That is the secret of happiness and virtue–liking what you’ve got to do,” explains Huxley’s Director of Hatcheries (where test-tube babies are produced).

Alas, we’re not there yet, hence the recourse to crude legal instruments backed up by moral grandstanding is still essential. Given the pesky First Amendment, however, thus far valid in contemporary America despite ever more frequent attacks, not just any claim to hurt feelings can be used to shut down others’ speech. Learning which words are most effective in preventing the expression of views and comments we don’t like is, therefore, a crucial step if one wants to be successful in ushering in the utopian future.

In more legalistic terms, offending words and gestures can be said to deprive college women of the right to an equal education, thus constituting illegal discrimination. That is the language of Title IX of the Education Amendments of 1972, prohibiting discrimination on the basis of sex in educational programs that receive federal funds.  Expanded over the years to include such categories as “hostile environment harassment,” Title IX turned out to be a godsend to those determined to go through life free of unpleasant words, vulgar jokes, suggestive glances, and, as has become clear, ideas and viewpoints they dislike. In today’s academy, insisting that one feels unsafe or threatened is a routine and usually effective opening move in attempts at controlling others’ words and attitudes.

A recent example:  A student group called Feminists United has filed a Title IX lawsuit against the University of Mary Washington, alleging that by declining to ban access to Yik Yak, the school failed to protect them from disagreeable posts on the anonymous app.  The requisite linguistic expertise was on full display, with the suit referring to the “overtly and/or sexist/threatening” anonymous messages on Yik Yak, which allegedly created a “hostile environment” for the group.

True, there are slight glitches in the group’s charges. The Supreme Court standard (established in the 1999 case Davis v. Monroe County Board of Education) stipulated that harassment becomes discriminatory conduct for which schools are liable only when it is “so severe, pervasive, and objectively offensive that it effectively bars the victim’s access to an educational opportunity or benefit.”

Susan Kruth, staff attorney at the indefatigable Foundation for Individual Rights in Education (FIRE), a non-partisan organization defending the First Amendment on American campuses, has explained why the university in the Yik Yak case did nothing wrong.:

Universities should respond to true threats and to serious allegations of sexual harassment, and they can provide non-punitive resources to people who encounter offensive speech. But to the extent that remarks are merely sexist or offensive, a public university must recognize that such language is protected under the First Amendment and decline to take unlawful steps to censor it. Throughout their complaint, the plaintiffs conflate alleged threats and a pattern of conduct that they claim deprived them of educational benefits with remarks or behavior that made them uncomfortable.

In commenting on the lawsuit recently, another FIRE staffer, Communications Manager Daniel Burnett, cited the 2003 Supreme Court case Virginia v. Black, which defined  “true threats”—valid  exceptions to the First Amendment–as “those statements where the speaker means to communicate a serious expression of an intent to commit an act of unlawful violence to a particular individual or group of individuals.”

However, because courts have regarded intimidation as a type of true threat, it becomes advantageous for complainants to assert that they indeed were placed in fear of bodily harm or death. These magic words then set in motion a series of potentially draconian consequences, with the alleged perpetrator usually denied due process as schools, trying to save themselves from lawsuits or perhaps joining in with current campus orthodoxies, cave in to complainants in short order.  Ironically, it is only when sued by those charged with such offenses that universities are likely to rediscover the beauties of First Amendment protections.

A further irony of the current campus climate is that it is not speakers who incite the audience to violence but rather outraged students who threaten speakers and their supporters with violence. Yet universities are acting as if this potential for violence is a reason to prevent unpopular views from being heard – a perfect example of the power of a “heckler’s veto” to silence speakers in an arena where free and full discussion ought to be promoted: the university.

The result is that campus speech censors have a positive incentive to overreact.  They become agitated, claiming they feel unsafe, and threaten violence—in response to which administrators and even campus police rapidly capitulate.  And in the downward spiral that has been played out on numerous campuses over many years now, students ironically demonstrate ever greater physical and verbal aggression as they insist on their discomfort, vulnerability, and fear.

FIRE’s Susan Kruth has highlighted the role of the Office of Civil Rights (OCR), charged with enforcing Title IX, in promoting a redefinition of sexual harassment and sexual assault so broad and vague that it covers mere “speech or conduct of a sexual nature,” which in practice means whatever anyone finds offensive. The low standards encouraged by the OCR, in conjunction with colleges’ natural aversion to lawsuits, have resulted in the campus environment by now familiar to us all, even though these low standards would never carry the day in a court of law.

Apart from the unconstitutionality of such broad definitions, it is well worth asking whether we really want to live in a society where you can’t even make a sexual allusion or tell a joke, where any thoughtless, critical, or offensive comment—not to mention an unpopular viewpoint–can be construed as harassment.  According to many would-be censors, the answer is yes, provided it’s the other guy whose speech is to be curtailed, never mine.

One has to marvel at the touching innocence of so many American students. Lacking experience of what it’s like to live in a society in which some speech is prohibited ostensibly for the greater good, they apparently have little imagination of what such a society would entail. It seems not to occur to them (or to their faculty and administrative abettors) that the very vagueness of what could cause offense means ever more words will need to be avoided, just to be on the safe side.  Yet numerous accounts exist of all the countries around the globe where speech is or has been curtailed by the state and its institutions, with frightening and violent consequences.

It’s an old observation, but nonetheless routinely ignored by campus vigilantes.  More than twenty years ago, for example, FEMISA, an electronic list devoted to feminism, gender, and international relations, was discussing kicking out some men who posted comments women on the list didn’t like.  I was among the very few who argued on that list for the importance of free speech, which–in that particular context–meant tolerating the messages of male contributors whose words were making them unpopular.

Excluding those whose views we did not like, I said, would soon enough lead to instituting censorship, public humiliation, shunning, ganging‑up‑on, etc., so as to protect the feelings and views of the rest.  I contended that even men thought to express obnoxious views should not be struck from the list, and that intolerance of ideas we dislike can quickly move into the prohibitory mode as if the people with whom we disagree had no right to speak freely.  This was a dangerous turn, as I knew then and have had confirmed numerous times since.

Kate Zhou, a political science professor originally from China, sent a long message to FEMISA supporting my position and explaining her own:

I am a feminist from China. For many years, sexist language was banned by the Chinese state (at least in the urban public sphere). Urban Chinese women were very much “free” from sexist verbal attacks. Many women including myself were willing to give up freedom for some degree of protection and security.  When everyone lost the freedom to speak, women’s independent voice was also gone. When women’s voices were silenced, women suffered.

 Yes, we did not have to be bothered by sexist language and pornography. But we could not complain that we had to line up two or three hours for basic food. We had to take less interesting work because we had to take care of the family.  It was not politically correct to complain about the double burden.

Is it clear to feminists that there has been no feminist movement in those countries that practice state censorship? My experience in China seems to suggest that women are often victims of any kind of censorship. As a feminist, I believe that women have the ability and power to defend their interests if given a chance. We should welcome complex and diversified debates. Difficult and complex debates help to train us. If we try to shut someone up because we dislike what he has to say, we just confirm our weakness and sexism.   [Kate Zhou, May 5, 1995].

Not surprisingly, FEMISA did not heed this sound advice. Instead, after more comments from argumentative men –who in some cases merely pointed out that women routinely posted hateful language about men, while men’s objections and rejoinders were treated as intolerable flames–the list owners barred various men from posting and moved the entire list onto “moderated” status, the better to control its discussions.

A similar case affected me directly. For nothing more than disagreeing with the predominant views on certain subjects on the Women’s Studies E-mail List (WMST-L), I (unlike virtually all the other 5,000 subscribers to that list) was placed on “moderated” status for ten years, so that no message of mine could be posted without first being vetted by the list’s overseers.  The result was, of course, as intended: Not eager to waste my time, I participated ever less on the list, to the point that my contributions decreased to almost zero. Why should anyone on the list have to be upset by divergent viewpoints?

Now, however, entire institutions do this dirty work for fragile feminists and others demanding protection from the verbal slings and arrows of people who dare voice dissenting views.  The state and its apparatuses must, of course, keep its grubby hands off our bodies, but please, please, let it control words, gestures, even thoughts.

We’ve come a long way, baby.

Stanford’s Wildly Popular ‘Self-Help’ Course

Mechanical Engineering 104B!  The most popular course offered at Stanford University, Silicon Valley incubator and home of one of the top engineering schools in America, ranked #2 in the country by U.S. News, just under M.I.T. And you, lucky Stanford student, can take Mechanical Engineering 104B just because you got into Stanford and made it to your junior or senior year—it’s upper-division and graduate level only. There are no prerequisites. No math, no science. You don’t have to know a single thing about mechanical engineering, much less major in it, and you might even still be thinking that “engineering” means keeping a train running on its tracks.

The class is titled “Designing Your Life,” and one of its co-instructors is William Burnett, a former designer for Mattel and Apple and adjunct engineering professor who heads Stanford’s undergraduate program in product design. Product design at Stanford is a rigorous major that requires a raft of math, physics, psychology, studio art, and above all, mechanical engineering courses in order to graduate—as well it should, because just think of all the technical skills you’d need just to design an office chair that someone might want to sit in all day.

Anyone Can Do It

But in Mechanical Engineering 104B, no worry about any of that actual engineering stuff. “This isn’t a technical course,” its webpage reassures soothingly, and you’ll never have to design one thing in order to pass (the course is pass-fail anyway). “There may be some simple projects…, but nothing that takes any prior design or fabrication experience. Anyone can do it and it’s a great thing to learn.”

Instead, what “Designing Your Life” offers—and what attracts a full 17 percent of Stanford juniors and seniors to sign up for it, so many that the course is offered continuously throughout the three-quarter terms that make up Stanford’s academic year—is what Burnett and his co-instructor, fellow Stanford adjunct David Evans (leader of the team that developed the first Apple mouse), call “Design Thinking.” And “Design Thinking” sounds an awful lot like…plain old-fashioned self-help.

Need to figure out what to do after graduation? Find a mate? How about filling up those long days after you retire? How about losing weight? “I’ve lost 25 pounds, reconnected with close friends and refocused my energy on specific goals and habits,” wrote New York Times health columnist Tara Parker-Pope reporting on Design Thinking in January 2016. “Design thinking has helped me identify the obstacles that were stopping me from achieving my goals, and it’s helped me reframe my problems to make them easier to solve.”

Keeping a ‘Gratitude Journal’       

Indeed, the Design Your Life course’s relation to actual product design seems to be strictly metaphoric. Juniors and seniors who sign up for the two-credit course, monitored by Evans and Burnett with the help of guest lecturers and a flock of student-volunteers who lead discussion groups engage in such activities (according to a Fast Company report) as keeping a “gratitude journal,” working with “a deck of cards featuring problem-solving techniques,” and drafting “odyssey plans” for their first five years out of school. For Stanford sophomores, there is a starter course, Mechanical Engineering 104B, “Design Your Stanford,” in which they can earn another two credits plotting out the rest of their education. And For grad students and postdocs, there’s Engineering 311B, “Designing the Professional,” offering the opportunity to draft career-based “odyssey plans.”

As for Stanfordians unlucky enough to have graduated before Evans and Burnett launched Design Your Life in 2010—and for those whose SAT scores weren’t high enough to get them into Stanford in the first place—Evans and Burnett have a best-selling 2016 book, Designing Your Life: How to Build a Well-Lived Joyful Life. Alternatively, knock-off, or perhaps parallel, Design Thinking classes and workshops have been sprouting up like ailanthus trees around the country: at the University of Vermont, the Chicago-based online school IDEO U, and K-12 teachers’ conferences everywhere.

Looking for Moral Order

How Stanford’s prestigious and rigorous engineering school got into the touchy-feely purveying business most likely has to do with two factors: the desire of engineers to feel less like slide-rule pushers and more like creative artists and the yearning of hyper-educated young people for meaning and moral order in a post-religious world. (A 2008 study by the Templeton Foundation found that only a fourth of college juniors attended regular religious services, and 38 percent of them never set foot in a house of worship.) During the mid-1960s Stanford had created a “Joint Program in Design,” (often called the “Stanford Design Program”) an inter-departmental collaboration between its art and engineering departments predicated on the then-novel idea that design engineering should be “human-centered,” as one of the program’s founders called it. It offered undergraduate and graduate degrees in both mechanical engineering and fine arts/design. All students had to take a class called “visual thinking” in which they took “voyages” in a 15-foot geodesic dome featuring light shows aimed at stimulating their creativity.

Then, in 2004, Stanford mechanical engineering professor David Kelley, apparent coiner of the phrase Design Thinking to describe a project-based methodology for solving problems and heavily involved in the design program, used a grant from German software billionaire Hasso Plattner to help found—and erect a multi-million-dollar campus building for—the Hasso Plattner Institute of Design, known informally as the “d-school.” The d-school doesn’t grant degrees, but its warehouse-like open-plan structure does offer an atmosphere that satisfies many people’s ideas of what creativity is all about: whiteboards for scribbling ideas, sticky notes all over the walls, and cool vintage cars and minimalist furniture as decoration.

Most significantly, the d-school offers undergraduate and graduate-level courses that have the coveted Stanford “mechanical engineering” label attached to them, even as they sometimes skirt the more demanding aspects of mechanical engineering. The course-takers typically hail from Stanford’s other schools besides engineering who can earn credits for taking such courses as “Civic Dreams, Human Spaces,” “Designing for Extreme Affordability,” and “Beyond Pink and Blue: Gender in Tech.” Neither Burnett nor Evans is officially on the d-school faculty roster, but Design Your Life is definitely from the d-school template

From Engineering to Life Design

Lately, though, Stanford’s School of Engineering has been distancing itself from the d-school’s free-for-all ethos. For example, it has discontinued the 1960s-era Joint Program in Design, whose last class graduated a few days ago in June. The school replaced the graduate-level program with a tough-minded master’s program in “design impact engineering” that includes no art courses, accepts no art majors, and requires all its applicants to have solid engineering or hard science backgrounds. A page on the program’s website diplomatically explains that the master’s program has no connection to the d-school, which, it says, was set up to give Stanford students “confidence in their creative ability,” not teach them “depth and expertise in design.”

Still, that hasn’t thrust any sand into the well-oiled—and clearly lucrative–gears of Design Your Life. On the Burnett-Evans website, you can learn about the Design Your Life TEDx talk, the Design Your Life workshops coming up in August, and the fact that Northern Arizona University selected Designing Your Life as its freshman book read. Oh, and “Designing Your Life for Women”: a $950 two-day immersion in “odyssey plans,” “group ideation,” and “your three potential futures,” plus meditation and kundalini yoga for an extra $45. You won’t get Stanford mechanical engineering credit for this, but you will, it’s promised, “flourish.”

Napolitano and the Decline of Berkeley

Complicity or incompetence: those two alternatives describe a good deal of policing in the Bay Area these last few years. Peter Shrag writes, “California or even the whole West Coast is in a liberal bubble in the age of Trump” and that “the Bay Area is a bubble within a bubble”—as manifested by its leaders’ politically correct deference to violent mobs from the left. Schrag notes how Oakland’s authorities have “fuss[ed] with their agenda of political correctness” while downtown businesses in the city have been repeatedly vandalized since the Occupy protests of 2011. Rioters shut the Port of Oakland, the nation’s fifth busiest. The Oakland Police Department is notoriously undermanned, mostly to the detriment of minority neighborhoods, while the city authorities spend $300,000 a year for a department of Race and Equity.

Schrag puts it nicely: “On April 27, when Anne Coulter was supposed to have spoken, and when militants threatened more violence, UC and Berkeley in effect confessed their role in allowing the disturbances of the prior months.”

Their delay in doing their duty, however, is going to cost California taxpayers half a million dollars to reimburse neighboring police agencies. Alameda County Sheriff Gregory Ahern estimated the cost to his department at about $80,000, a sum he expects the University of California to pay. UC, at the time of this writing, does not have an official estimate of the total cost. It says it is working with other agencies for eventual reimbursement.

This, however, is only one manifestation of the way the University of California mismanages its affairs. Another was uncovered two days before the April 27 demonstration, with the release of a state audit of the finances of the UC president’s office.

Related: UCAL Regents Strike Back at Napolitano

The University of California, Berkeley denies free speech to selected individuals and groups by deferring to left-wing terror tactics. As a corollary, the university administration has encouraged lawlessness that endangers both individuals and public property. Furthermore, by permitting the metastasizing politicization of the university, the University has both violated its fiduciary responsibility to the taxpaying citizens of California and betrayed its mission as an institution of higher education.

To put the violation of fiscal responsibility in perspective, let’s go back to a case at UC Davis in 2011. Students staged a sit-down protest on campus to protest a hike in fees.

When the campus police ordered them to move, they refused to do so. Instead of carrying the protestors away, as has been done in the past, one officer used pepper spray to disperse the crowd. A recording of the incident went viral over the internet, which caused an image problem for the university. To counter the negative effects, Chancellor Linda Katchi used public money to hire a Maryland public relations firm to help scrub the internet of references to the protest.

This by itself raised ethical questions. An investigation conducted by Melinda Haag, former United States Attorney for San Francisco, uncovered further irregularities, which led UC President Janet Napolitano to describe the chancellor’s administration as “deeply flawed.” It showed “poor judgment,” she said, and “violated multiple university policies, misled, even lied to, superiors, the public, and the media.”

Katchi offered her resignation, which Napolitano immediately accepted.

At the same time as the free speech and violence issues erupted, a series of audits had uncovered poor judgment in Napolitano’s own office. In 2017, Assemblymen Phil Ting (D-San Francisco, chairman of the Assembly Budget Committee) and Kevin McCarty (D-Sacramento) called for another audit, this time over concerns about increased university spending and rising tuition and fees. Elaine Howle conducted the audit and released it two days before the scheduled demonstration in Martin Luther King Jr. Park. The audit showed that Janet Napolitano’s office used poor judgment and had violated ethical standards. It had also misled the public, the media, and her superiors at the UC Board of Regents. The investigation further revealed mismanagement, waste, and a cover up. State legislators proclaimed their ire in a two-hour grilling of Napolitano.

A Slush Fund Discovered

While the UC system struggled with a $150 million deficit, Napolitano’s office had spent lavishly on perks such as expensive parties. It had also increased spending on cell phones, iPads, and other such devices. Her administration also paid its bloated staff higher salaries than those of their counterparts in the California State University system and the state government. At the same time, Napolitano’s office had been calling for yet another hike in tuition and fees—which had doubled since 2006-2007. Moreover, the president’s office had amassed a hidden slush fund of $175 million.

California Lieutenant Governor Gavin Newsom, who also sits on the UC Board of Regents, had said that Trump’s threat to withhold federal funds from the university “is asinine” and “showed zero awareness of the real-world,” and that to do so “would only create more innocent victims [the students] and more Trump carnage.” But, then, what had Napolitano and her administration done to students when they spent lavishly and hid money for their own use while raising student tuitions and fees? Newsom, of course, deplored the situation uncovered by the audit, saying that it was “outrageous.” But what else could he say?

He also treated Napolitano with deference, blaming the situation not on her but on the faceless bureaucracy. “I remain a supporter of Janet’s and her office,” he concluded. “I still believe in her.” He was still confident, he said, that she “has the political skills to smooth things over with the legislature. The fact that she hasn’t, doesn’t mean that she won’t and can’t.” Newsom found a (nameless) scapegoat while closing party ranks in defense of his fellow Democrat.

Even more serious than hidden funds, excessive salaries, and extravagant perks were the auditor’s conclusion that the “Office of the President intentionally interfered with our audit process,” which prevented “us from drawing valid conclusions.” The auditor had sent confidential surveys to each of the UC campuses to learn more about the system’s finances and expenditures, and to determine if there was any duplicate spending. Napolitano’s office appeared to have tampered with the results.

Republican Assemblyman Dante Acosta said, “Often, where there’s smoke there’s fire. Here I think we might have a mushroom cloud.”  And indeed, there was, for emails reported by the San Francisco Chronicle revealed that administrators at UC Santa Cruz, UC San Diego, and UC Irvine had removed statements critical of Napolitano and her staff at the direction of Napolitano’s office. Furthermore, her office had arranged a system-wide conference call to coordinate responses among campuses, when the surveys were supposed to have been independent and confidential.

‘Outrageous Tampering’

Howle said that this “tampering was outrageous and unbelievable,” while Ting compared Napolitano’s office’s actions to those of a professor who “magically … changes the grade [of a failing student] and passes the student.” When some lawmakers at the hearing asked Howle about the possibility of criminal violations, she replied that she didn’t know, because she wasn’t an attorney, but that in her seventeen years as auditor she hadn’t seen “interference of this kind.”  Ting, along with other Democratic Assembly members, plans to introduce a bill in the Legislature to create penalties for obstructing the state’s auditor. Some Republican legislators have called for a subpoena of documents from the president’s office, while Democrats want stricter controls over how state money is spent by the university.

Democratic Speaker of the Assembly Anthony Rendon told the Los Angeles Times that he is “frustrated with the lack of communication coming out of the office of the president.” Governor Jerry Brown said that the state would withhold $50 million dollars from the university until it reduces its spending, and Democratic Assemblywoman Sharon Quirk-Silva called on Napolitano to resign, saying, “President Napolitano no longer engenders the public trust required to perform her duties.” An ironic echo of what Napolitano herself had demanded of UC Davis Chancellor Katchi.

Assemblyman Ting also said that “the fact that the president already tampered with a state audit is very serious,” and that the Board of Regents should look into the matter. Assemblyman Acosta said of the regents that he is “a little shocked at how out of touch they have been,” for it is their duty to oversee the operations of the sprawling UC system. But Monaca Lozano, chair of the Board of Regents, like Lieutenant Governor Newsom, defended Napolitano. Lozano said that she stands with the president, who has harnessed the university’s size and brain power to take on “great social challenges.” Lozano did not elaborate on what that means, or on why educational and financial challenges seem to take second place in Napolitano’s administration. Lozano instead said that “we have confidence in [the president’s] leadership,” and called Napolitano “a capable and effective leader.”

What will happen now? Napolitano will probably continue in office. Dan Schnur, a former Republican strategist, now at the Annenberg School of Communication at the University of Southern California, told the East Bay News Group that it is understandable why people would want to avoid open conflict with Napolitano. “She might be wounded at the moment,” he said, but “she’s going to recover, and she probably has a long memory, so there’s not much incentive for anyone to get in her dog house.”

In the light of all this uncomfortable publicity, the Board of Regents agreed to hire an outside consultant to investigate interference in the audit. This issue is too big for them to ignore—although they continue to disregard the decline in UC student performance and the increasing politicization of the university.

The Role of the Regents

The University of California holds a prominent and privileged place within the three-tiered system of public higher education in California, a system of mass higher education that has been described as a model for the world. At its base are community colleges that are conveniently located and affordable, offering courses required for the first two years for the bachelor’s degree, as well as technical and vocational courses of study. The next level is the California State University (CSU) system, which offers bachelor’s and master’s degrees in the liberal arts, the sciences, business, teacher training, nursing, engineering and other technical specialties. At the pinnacle of the pyramid is the University of California, which offers degrees from the BA to the Ph.D., as well as degrees in law and medicine. UC also carries on high-level scientific research on its ten campuses, as well as in the three laboratories that it supervises.

In 1879 the legislature made UC an autonomous branch of the California government, “equal and co-ordinate with the legislature, the judiciary, and the executive,” to be overseen by a Board of Regents whose members are appointed from among the citizens of the state. The board of regents thus functions within the state government in a manner similar to that of the boards of directors of business corporations. The Board’s autonomy was intended to insulate the university from the control of politicians. It is obvious from the results of the state audit that the board has failed to exercise either its fiduciary duty to the taxpayers of California or its obligations to its students.

As State Senator Cathleen Galgiani (D-Stockton) said, the Board has been “tone deaf” in its approval of decisions by the administration, such as when it raised the pay of its staff while cutting student services and raising tuition. As a remedy, she has proposed a constitutional amendment that would change the status of UC, and bring it more in line with the relationship that exists between the legislature and the CSU.

The only objection to such a measure is the one that led California to grant UC autonomy in 1879:  weaken the university’s autonomy and it will become vulnerable to political meddling. Yet, as demonstrated at length in the National Association of Scholars’ (NAS) report Crisis in Competence (CIC): the Corrupting Effect of Political Activism in the University of California (2012). the university has already become steadily politicized: not by meddling politicians, but by its own faculty and administrators.

CIC’s lead author was John Ellis, a former dean of Graduate Studies and Research at UC Santa Cruz, and then president of the California Association of Scholars, the California state affiliate of the National Association of Scholars. CIC notes the fall in measurable skills among students, along with reduced study-hours by students and reduced academic expectations by the faculty. CIC stated that as the public becomes increasingly aware of that slippage, it will recognize that college increasing lacks the capacity to improve reading, writing, or reasoning skills much less to provide the general knowledge necessary for success. Adding insult to injury, this collapse of UC’s academic quality has been accompanied by ever-rising tuition.

CIC then states that the collapse of college education in California has come about in large part because of politicized teaching, which has led to a shift in instruction from how to think to what to think. The report extensively substantiates that claim and recommends that the University of California take a different direction in its teaching. The report was addressed to the UC Board of Regents, the body responsible for the quality and the reputation of the university.

Rather than placing the points made in the report on the agenda for discussion, Ellis says that the regents were evasive, “ducking and weaving” to avoid the evidence, acting not as watchdogs in the interest of the university and the public, but rather as lapdogs of the administration that they are supposed to oversee. The regents can’t avoid addressing their failure with respect to financial problems and the way the administration has deceived them, but they can and will dance away from the question of politicization and its effects on the educational quality and the reputation of the institution for which they are responsible.

UC’s ideological conformity, appeasement of leftist violence, bloated administration, left-leaning faculties, political correctness, censorship, and self-serving administration are all connected to one another as part of a general decline of higher education at the University of California. But UC is not alone. As Stephen Hayward puts it, UC is just “a microcosm of an American higher education archipelago of ideological intolerance and detachment from reality,” in which the university “can’t control its spending and won’t control its kooks.”

The Ideal and the Real

Robert Gordon Sproul, after whom the UC Berkeley administration building and the plaza are named, was the president of the University of California from1930 to 1958. During that time the university transformed itself from a regional university to a nationally respected institution of higher education. UC then exemplified the ideal of what a first-rate university should be. Since the 1960s, however, UC and its peers across the country have abandoned that ideal. Universities today, says Victor Davis Hanson, are Potemkin villages: “their spires, quads and ivy-covered walls are facades” that mask a crisis not only of free speech but also of university finance, plummeting test scores, grade inflation, and student debt. UC is scarcely worth attending anymore.

  1. R. Reno, editor of First Thingswrites, “American elite universities today are cold, soulless places” because “they’re run for two purposes, both of which treat students as means, not ends in themselves.” One of those purposes is to “provide legitimacy to the American ruling class,” and the second is to “promote the greater wealth and glory of the university itself.” At one time the best American universities were quite explicitly for the social elite. During a brief meritocratic interlude, these universities sought out and welcomed the most qualified students, regardless of their background. After the 1960s, the elite universities returned to group consciousness in the form of affirmative action admissions—a policy designed to legitimate the university on the grounds of “social justice.”

Elite universities continue some meritocratic recruitment; if they didn’t they couldn’t maintain their status as premier academic institutions. They also continue to serve America’s elite, recruiting their less stellar children via the rubric of legacy admissions. The extension of meritocratic recruitment to foreign students now helps these universities to brand themselves for the global marketplace. Publicly funded universities also often give preferences to out-of-state and foreign students, since they pay higher tuitions than in-state students.

The problem with racial and ethnic preferences, however, is that far too many minorities have been brought up in conditions where education is not emphasized and where schools are poor, thus putting promising minority students at a disadvantage in the faster paced elite institutions. Thomas Sowell coined the term “mismatch” for such policies, policies which assert the social virtue of the university at the expense of students. Professor of law and economics at UCLA Richard H. Sander and legal journalist Stuart Taylor Jr. conducted a study that showed that mismatch indeed very often works in that way.

Reno says that admissions, therefore, serve the university’s purpose, not necessarily that of students and the public, by ensuring that “the establishment’s power remains legitimate,” and that the elite university itself remains “super-eminent”—and well-funded. Universities, he says, are thus on a trajectory to “becoming rigid, mechanical and artificial communities dominated by rent-seeking faculty, populated by alienated students, and governed by administrators,” and thus unable to “attract loyalty” or to “create a culture for the future.”

Student alienation manifests itself in several ways. One is when the doctrine of permanent victimhood and identity politics (which the university promulgates) leaves many minority students seething with resentment rather than focused on the advantages that American society offers. This doctrine orients minority students towards divisive race-based identities rather than towards a unifying identity as Americans. Since these alienated students know quite well that university administrations will yield to their demands because of their privileged position within the institution, many have banded together in organizations determined to impose their will on compliant institutions.

Takeover at UC  Santa Cruz  

The latest example at UC took place this April at UC Santa Cruz. There, the African Black Student Alliance (ABSA), a racially defined organization, occupied the administration building, while accusing the university of fostering “a hostile climate.” The protesters locked the doors and plastered the windows with posters, saying that they would disrupt university administration until their demands were met. Those demands centered on segregated campus housing and ABSA-designed mandatory propaganda sessions for all incoming students. Chancellor George Blumenthal was willing to negotiate. He was afraid, however, to go near the occupied administration building. Instead, he met with ten representatives of the group in another building, where he submitted to all ABSA’s demands.

Press interviews of students revealed other forms of alienation. Some who supported the protesters identified with their cause, saying that the climate on campus was indeed hostile, no matter what the administration, faculty, and students did to make them feel welcome. And some white students who agreed in principle with diversity ideology were puzzled by the fact that certain groups wanted further special treatment when so much is already being done for them.

In sum, universities have become institutions run by the administration for the administration’s own purposes, much as corporations are run by their managers and boards of directors, while the politicization of the faculty and the resultant student alienation remain unaddressed. The high costs of college education and rising student debt also remain unaddressed. With every passing day, the taxpayers of California are given further reason to doubt the value of a UC college education—for which they pay so dearly.

The long march of the authoritarian left has succeeded in capturing the institutions of higher learning, and they have imposed their anti-liberal and anti-intellectual agenda upon institutions that once supported a free marketplace of ideas. Illiberal administrations and boards of directors disregard the missions of the institutions they are charged with governing. These institutions are financed by student tuitions and fees, by donations from alumni, businesses, and philanthropic organizations, and by taxes, government subsidies, and tax-funded grants. Perhaps it is time to rethink our unquestioned support of institutions that are failing to fulfill their missions in so many ways.

Excerpted with permission from the author and the site of the National Association of Scholars.

Mitch Daniels’ Bold Move Into For-Profit Education

Who gains as Purdue University acquires on-line Kaplan University? For Kaplan, the sale has strong appeal. For-profit companies have been maliciously maligned by politicians and leftist ideologues, and the Obama Administration tried to kill them through regulations that largely did not apply to traditional not-for-profit institutions. Students will like the prestige of the Purdue name, so enrollments will grow, helping Kaplan receive fees from performing non-academic back-office functions.

Shedding the For-Profit Stigma

For Purdue, the deal jumpstarts its comparatively anemic presence in on-line education, buying expertise it simply does not have. It allows it to join the likes of Western Governors University and Southern New Hampshire University, on-line providers that have flourished in part because they don’t have the “for profit” stigma associated with them.

Purdue President Mitch Daniels views this as a natural extension of its land-grant mission, just as agricultural extension services and branch campuses have provided ways for individuals to learn at affordable prices. Daniels, previously a lawyer, budget guru, seasoned business executive, and governor, sees the deal as nearly no-risk for Purdue. Andy Rosen, CEO of Kaplan who, like Daniels, I know and respect greatly, sees this as a winner, as does, no doubt big stockholder Donald Graham.

Yet according to news accounts, the Purdue Faculty Senate said the deal “violated both common sense educational practice and respect for the Purdue faculty….” A long-time nemesis of for-profits and the architect of much of the Obama Administration’s war on them, Robert Shireman, referred to the Kaplan-Purdue deal as “a dangerous long-term marriage between a public university and a firm answerable to Wall Street investors.”

The biggest threat to the deal probably comes not from the faculty, but from the cartel that controls entry into higher education, notably the Higher Learning Commission, Purdue’s regional accreditor. It would not let Grand Canyon convert from for-profit to not-for-profit status, and may do the same to Purdue. The defenders of the status quo (faculty interests, other universities) will try to use accreditation to stop this effort by Purdue to do the equivalent of creating another branch campus. This is another reason why accreditation as we know it should die.

To me, the deal makes a lot of sense. Purdue uses expertise it does not have to expand its educational outreach and improve access. Kaplan probably will gain too, partially just because the word “Purdue” is worth more than the word “Kaplan.” If the new entity is truly part of Purdue, the faculty will ultimately gain some control over curriculum content and teaching. At my school, the main campus faculty has only limited control over those at the branch campuses, and it is not a big issue. I suspect the same will become true at Purdue.

Faculty Want in

What this controversy really is about, however, is ownership. As the late Henry Manne pointed out first over 45 years ago, so-called “not-for-profit” universities like Purdue really generate financial surpluses (“quasi-profits”) that get distributed –much as they do at private corporations. These distributed surpluses are often like dividends.

The problem is the ownership of Purdue, unlike that of private companies, is ambiguous. Legally, probably the state of Indiana owns the institution, and the state turns its ownership interest over to university trustees for administration. Yet the faculty call for “shared governance” is as much a call for “shared ownership.” The faculty thinks, “There would be no Purdue without us —we are entitled to an ownership interest in the enterprise. We want to share in the surpluses.” Yet the Trustees, Mitch Daniels, and Indiana taxpayers may disagree – they are other claimants for at least some ownership rights.

President Daniels has been disruptive of traditional arrangements. He has not raised tuition fees during his tenure. Higher tuition fees are revenues to be distributed, at least in part, as “dividends” to faculty, administrators, and others. He has personally accepted a lower base salary than most university presidents, wanting to be rewarded by bonuses for superior performance. He occasionally sits with students during football games instead of indulging in the perks of the presidential suite. I suspect the students love him –as did the voters who twice elected him governor by solid majorities. He does not bow excessively to collegiate elites.

Too Many Going to College

So, despite having a faculty orientation embedded in my DNA, I am supportive of Daniels move. Higher education is in a bit of a crisis –yet much of it does not know it, being largely shielded by public (state government appropriations, federal student tuition assistance) and private largess (endowments, alumni donations). Enrollments in the aggregate are falling as costs continue to rise and benefits stagnate or even fall.

“Creative destruction” (Joseph Schumpeter) or “disruptive innovation” (Clayton Christensen) are needed to make higher education more nimble, efficient, productive, and responsive to societal needs. Thus, a good case can be made for Daniels’ latest in a long series of innovations that includes the tuition freeze, Income Share Agreements, textbook deals with Amazon, etc.

The strongest case against pushing a big on-line expansion actually is an argument the faculty would emphatically not support: there are simply too many kids going to college, and Daniels’ move is likely to aggravate that problem. The private rate of return on college investments is falling, and the so-called “positive externalities” of higher education are, conservatively put, overstated.

That said, given the policy environment and the attitudes of Americans, higher education, while beset with problems, is not going away soon. Educational entrepreneurs like Mitch Daniels are responding to the changing environment, in the process transforming American higher education. albeit too slowly.

More Bad News about College

What was the most noteworthy finding of the recent Gallup survey of people who have attended college? Half of the 90,000 respondents regretted one significant decision made as an undergrad, such as picking the wrong major. In journalistic terms, this is known as burying the lede — downplaying the major point of a story while elevating some minor point.

The major finding—stunning really–appears under the heading, “Most U.S. Adults Say They Had a High-Quality Postsecondary Education.” Gallup asked respondents whether they received a “high-quality” education, and they answered overwhelmingly in the positive.

Fifty-eight percent of those who earned a bachelor’s degree assigned their school a 5, the highest testimony, while another 31 percent graded them a 4.  Even those who never earned a degree came out at 40 percent a 5 and 30 percent a 4.

But most college students in America today do not receive a high-quality education. Academically Adrift, the 2010 book that struck the world of higher education like a bombshell, proved that only a small number of students make significant gains in critical thinking and problem-solving from freshman to senior year. Every survey of employers, too, shows them complaining about poor reading and writing skills.

Related: College Students Now, the Good and the Bad

One poll is particularly relevant here. When the Association of American Colleges & Universities commissioned a poll of college students and employers that focused on the latter’s workplace readiness, an astonishing gap was revealed. While 65 percent of students said that they were “well prepared” in written communication, only 27 percent of employers agreed. Similarly, wide discrepancies showed up in areas of critical thinking, problem-solving, and critical thinking.

Coincidentally, a week after the Gallup poll was published, The Wall Street Journal published an investigative report from Collegiate Learning Assessment on the scores of dozens of colleges and universities dating back to 2013 titled, “Many Colleges Fail in Teaching How To Think.”  The results are embarrassing, and they reinforce the judgments of Academically Adrift authors Richard Arum and Josipa Roksa.

The Journal reported that at more than half of 200 schools tested, at least a third of seniors were unable to make cohesive arguments, assess the quality of evidence in a document or interpret data in a table. This is a devastating finding. International rankings show U.S. college grads in the middle of the pack on numeracy and literacy and near the bottom when it comes to problem-solving.

The gist paragraph reads, “At some of the most prestigious flagship universities, test results indicate the average graduate shows little or no improvement in critical thinking over four years.”

Related: How to Make College as Bad as High School

The data comes from public records requests, and so the Journal’s findings apply to public institutions, not private ones. The biggest point gain didn’t come from top research universities. Plymouth State University in New Hampshire led the list.  The University of Kentucky and University of Texas-Austin students didn’t show much improvement at all. Those schools no longer use the test.  University of Louisiana—Lafayette scored low as well, and it, too, has dropped the test.

The Journal quotes a 2011 Lafayette graduate who recalls, “I wasn’t as focused as I should have been, but in a lot of classes, we just watched videos and documentaries, then we would talk about them. It wasn’t all that challenging.”  He now works in a local coffee shop.

I have no doubt that any other objective measure of actual learning that takes place from matriculation to graduation—except for the competitive areas of pre-med and STEM fields—will replicate these disappointments. Even if super-selective institutions point to the strong scores that their graduates earn on the CLA, they will not be able to show much value-added impact. That is, their students came in with sound critical thinking skill, and they left with, oh, a bit more of it.

Those data points force another interpretation of the high ratings people give to the quality of higher education. Instead of proving the actual rigor and excellence of undergraduate instruction in the United States, the sanguine estimates evince the low educational standards of American millennials. They just don’t know what actual excellence is. How could they when grade inflation in high school and college has reached such an absurd level that nearly half of all college grades are in the A range. If their teachers awarded them the top mark, well, then, they learned a lot in the course.  If the work that was required of them during the semester seemed suspiciously light, well, that may be due to the sparkling intelligence of the student, not to a cushy workload.

Or, perhaps, the faith that they received a high-quality education only proves their high gullibility. Every college has abundant marketing materials that proclaim the wonderful education they provide, and the students trust those pledges of superiority. It soothes their vanity. After all, the more superb the education they received, the more educated they are. The respondents in the Gallup poll are early in their adult lives, searching for jobs and for spouses, they want to believe in their own special condition.  Acknowledging a crummy education hampers their self-confidence. They need the power of positive thinking.

Millennials have been encouraged ever since kindergarten to overestimate their own abilities. They aren’t going to stop once they graduate. It takes several years of the realities of the American workplace to contain their judgment.

900,000 Costly Bureaucrats Work on Campus—How Many Do We Really Need?

For universities and many colleges, this is the age of administrative bloat. The Office of the President of the University of California has roughly two thousand employees – doing no teaching or research. In just the Diversity and Engagement area of her office (which probably did not even exist 50 years ago), there are five senior administrators with the words “vice provost” or “director” in their title, and 25 other identifiable support personnel. And this, of course, includes none of the administrators at any of the ten campuses where students are actually taught. If these 30 diversity and engagement employees abruptly fired, would learning or research be impaired in the slightest? Who was Socrates’ Diversity Coordinator?

More ‘Administrators’ Than Faculty 

Over the last ten years, at the California State University System, “the growth in the number and compensation of management personnel significantly outpaced other employee types,” nonacademic according to the state auditor. The Cal State experience is repeatable all over America.  For all American four-year public universities, for example, the National Center for Education Statistics tells us that from 2007 through 2014, spending for “student services on academic professional personnel) rose 18.8 percent in inflation-adjusted terms, nearly double the 10.6 percent rise in spending for “instruction.”

There are more “administrators” broadly defined, than faculty at most American universities. For the year 2015, I added up the number of full-time employees in “management,” “business and financial operations,” “office and administrative support,” and “student and academic affairs” and compared that with the total number of faculty. There were 911,428 in the administrative category, far more than the 807,032 faculty (some not teaching).

Deliberately Hard to Track Numbers?

The U.S. Department of Education, I suspect deliberately, has increasingly made it difficult to track the trends in administrative staff, changing employment categories, recently including most administrators in a very broad category of “other” employees. Nonetheless, after reviewing a lot of historical data, I am reasonably confident that, even after adjusting for enrollment growth, there are nearly twice as many administrators today as there were in the mid-1970s, while the number of enrollment-adjusted faculty has grown only very modestly.

Two explanations are often advanced to explain this. First, federal regulations have increased substantially, requiring more administrators.  Examples include safety requirements surrounding use of laboratory materials, rules on investigating human subjects, regulations regarding discrimination in hiring, admitting students, and contracting, and the infamous 2011 Federal “guidance” regarding campus sexual assault.

Second, we are providing so many more services today for students than previously –- it takes administrators and other workers to maintain the climbing walls, indoor running tracks, and lazy rivers that we provide students. Universities are now as much country clubs as they are learning communities –my school (Ohio University) employs workers just to run the golf course’s pro shop and schedule tee times (ah, the heavy burdens of academic life!)

Layers of Bureaucracy

When I began working at Ohio University in the mid-1960s, there was no Provost, but a Vice President for Academic Affairs who had one assistant.  Enrollments have risen about 50 percent, but now our Provost office has an administrative staff of 16, including a “senior vice provost for instructional innovation” and, our equivalent of a Secretary of State, the “vice provost for global affairs.”

So it goes across the country. At some schools, two levels of bureaucracy oversee an already large campus administrative staff. Take the University of Texas. There are a large number of campuses, including the Austin flagship, but others at locations such as Arlington, San Antonio, Dallas and El Paso. Overseeing them is a university-wide administrative apparatus. But on top of that is the Texas Higher Education Coordinating Board, an organization with over 200 administrators overseeing not only the University of Texas but other public schools like Texas A & M, the University of Houston, and Texas Tech University.

Why is this happening? As they say in analyzing felonious (as opposed to merely wasteful and inefficient) behavior: look at means, motive, and opportunity. Regarding opportunity, the faculty have lost an enormous amount of power on campuses to non-academic apparatchiks. It used to be difficult to recruit professors, but now in many fields in academia it is a buyer’s market –there are often dozens of applicants for every position. Increasingly, the faculty are hired hands, not persons with real clout. Decision-making is done by administrators, who have not only seized opportunity but have ample motives to expand their own empires of underlings to do irksome chores.

Buying Peace on Campus

The federal student assistance programs have enabled higher tuition fees, providing the means to hire more staff. Rising fees mean more revenues. To be sure, some added staff are fundraisers, as universities become more aggressive about begging for money from alumni and others to continue their profligate ways.

Some of the administrative expansion reflects attempts by university administrators to buy campus peace and tranquility. Loyal alums who equate university excellence with student ball- throwing prowess demand that schools hire lots of coaches and weight training experts –and pay some of them far higher salaries than the university president. Environmental activists pressure universities into spending vast sums on sustainability coordinators and economically dubious alternative energy projects. Minority students demand all sorts of “diversity” related positions or special services. Thus presidents will create positions to reduce discontent, or, less politely, bribe militants to behave.

An interesting academic exercise is to ask: how much more affordable would American universities be if the administrative bloat of modern times had not occurred?  Looking at public universities, in recent years spending on “public service,” “student services,” “academic support” and “institutional support,” all largely administrative staff categories, has almost precisely equaled the revenues raised from tuition fees. If spending in these areas had been reduced 20 percent, which historical data suggests would have been possible, then tuition fees could likewise probably be reduced about 20 percent. Are rising administrative costs an important factor in rising tuition fees? The answer seems clearly “yes.”

What can be done about this? Passing laws restricting administrative staff growth is tempting, but the cure could be worse than the disease if one-size-fits all rules are indiscriminately applied. Reducing the fuel supply (financial support) for the administrative apparatus is another, perhaps more promising approach, by restricting federal student financial aid that enables universities to promote high tuition fees, and by state governments continuing recent trends towards restricting financial support.

Student Grievance: Righting Imaginary Wrongs

In the persistent demands for submission to the current campus orthodoxy of verbal policing, there is evidently not a shadow of concern for the creation of ethical individuals capable of thinking for themselves. Instead, a distinctly authoritarian streak is proudly proclaimed in the assaults and threats angry students launch at others.

Ironically, the less there is to be angry about, the angrier student agitators get and the more vociferous their demands that the entire university is forced to conform to the particular terms official victim groups prescribe. And since anger, like the alleged pain of triggers and microaggressions, is the new currency of moral righteousness, those around them must genuflect and then rush to appease and heal the supposed wounds.

Surely only people used to enormous personal freedom are capable of willingly tossing it away in the name of righting wrongs that are ever more imaginary. How did it happen that the appeal to authoritarianism – the state and its institutions, the university and its administrators – has arisen in a modern liberal democracy as the path by which a better society is to be forged? Do students today lack all knowledge of the actual sordid history of the imposition of goodness (usually in the name of equality) throughout the world?  Or might it be not ignorance but a drive for power that leads many people today to embrace as solutions the very restrictions on freedom that have resulted in the death and destruction of millions?

Anger and accusations, it turns out, serve as powerful weapons, bringing administrators, faculty, and other campus reprobates to their knees. Perhaps it is the obeisance demanded and received that makes student protesters ever more aggressive, more extreme. Principles vanish, accusations grow more hysterical, reasonable voices are shouted down, claims to victimhood abound. What actually transpires, who does what to whom, who suffers what ills — none of this matters. Only the identity of the players counts.

And so, relinquishing reason and evidence bit by bit, we’ve come to the present pass, in which the presumptive powerlessness of minorities has turned into a strong and ever available weapon, just as the supposed powerlessness of women has become an effective bludgeon against men.  Abject apologies are extracted, careers are ended, resignations forced. Verbal disagreement is not to be tolerated. Nothing but capitulation will do.

No doubt the thrill of power so easily achieved is hard to resist.  But the groundwork for this new spectacle was laid decades ago, when well-meaning academics accepted double standards by which whites were permanently on the defensive, forever needing to apologize for their “white privilege.”

The language of white privilege wasn’t that common back in 1989 when Peggy McIntosh’s article on the subject began to wend its way through education programs.  Who could have anticipated such wild success, as the term became a tireless mantra for those taking up McIntosh’s call for curriculum reform and an “anti-racist pedagogy”?  And who could have foreseen such rapid surrender on the part of school faculty and administrators, as if they were in endless need of atonement?

Calm disagreement, when expressed, is treated these days as further incitement, as demonstrated by the reaction in 2014 to Princeton undergraduate Tal Fortgang’s article refusing to apologize for his supposed privilege. His words caused a storm, and the ensuing tempest was picked up by national media.  But Fortgang’s explanation rested on some details that undermined his own cause.  He was Jewish, and his family had fled Nazi-occupied Poland (those who didn’t were killed). In fact, he should not have had to offer such a defense.  The child of, say, wealthy Protestant parents should have the same right to not constantly apologize for his existence, for once identity politics are unleashed, no one is immune.

Indeed, the logic of demanding that people “check their privilege” is hard to grasp unless it is merely a verbal gesture (one so many academics are apparently willing to make).  Are they to hand it over? In what form and to whom? As in China? Cambodia? Eastern Europe? Or simply apologize for it forever more – as so many people who attacked Fortgang’s article seem inclined to do?  Yet it is telling that the meas culpas written to protest Fortgang’s and similar articles tend to be written in highly confident and assertive tones, perhaps in the belief that such self-criticism, so familiar a sight in totalitarian regimes, might spare the writers from personal attacks.

Do these good souls eager to “check their privilege” really aspire to live in a society that imposes ideological conformity and rhetorical policing on all its citizens? Or do they just want to display their own sterling credentials and moral superiority?  In fact, saying “Yes, I am privileged, I am guilty” changes not a thing.  It is an act of acquiescence to ritual humiliation.

The logical fallacy of this offering was beautifully displayed at Harvard in March 2016: During a formal debate ostensibly about renewable energy, two black debaters decided instead to attack their opponents’ skin color, and suggested that since “white life is based off black subjugation,” the ethical thing for whites to do is to kill themselves. “Affirmative suicide, that’s cool,” one experienced debater declared. “It’s one little step in the right direction.”

Related: Working Hard to Convince Freshmen They Are Victims

In the light of such statements, the recent attacks on Professor Bret Weinstein at Evergreen State College are mild—students merely shouted obscenities at him and demanded that he be fired. Evidently, even polite disagreement with the new campus dogma is not allowed. Weinstein’s great offense was to express the opinion that the college’s Day of Absence (whereby whites are asked to stay off campus for a day, an inversion this year of the annual ritual by which black students and faculty leave the campus to demonstrate how sorely they would be missed).

It is intolerable that Professor Weinstein should say, as he did: “On a college campus, one’s right to speak – or to be – must never be based on skin color.” No, according to his student critics, the mere expression of such a view provides incontrovertible evidence of the professor’s racism, which must be punished.

When the supposed oppressors knuckle under, either because they really believe in their guilt or because they’re trying to protect themselves from similar attacks by being vocal “allies,” a healthy society of individuals not subjected to group-think evaporates quickly. All that is left is arguments based not on reason and evidence but on blackmail and threats of violence. The rapid capitulation to the presumably correct politics of inflamed students has been visible for decades; it just wasn’t so cravenly embraced by administrators most of the time.  But now it is.

A Nation of Whiners and Grovelers

Claiming to feel unsafe—but only when the claim is put forth by a member of an official oppressed group–is the facile new campus device for preventing unpopular speech. News flash: life is dangerous, full of risks. Being safe from the words and attitudes of one’s neighbors isn’t possible in any absolute sense.  Never having to hear a discouraging word is incompatible with a society of free people, who, yes, are capable of being unkind, thoughtless, even mean and nasty.

It’s difficult to let go of highly emotional accusations that take no account of changing conditions or individual agency. Is the U.S. the same now as it was in the 1960s, the 1980s?  Hardly. Yet today, in the sub-legal environment of college campuses, any hurt feelings can be turned into a weapon, and the truth of an accusation counts not at all, merely the identity of the accuser and the accused.

We have created categories positively designed to stimulate accusations and aggravate resentments, and it should surprise no one that this is precisely what is taking place, as self-righteous students believe ever more deeply in their right to control others. Evidently, it is far easier to play this game of gotcha than to go about constructing a positive life for oneself.  The herd mentality is at work. We’ve become a nation of whiners and grovelers. Are all such demands for greater equality destined to founder and become mere reversals of privilege? Is that the new ideal of American citizenship?

In this topsy-turvy world, speaking truth to power has morphed into endless lies about our social reality. Everything in life is supposedly stacked against those whose forebears may indeed have experienced prejudice and marginalization, even if they have no experience of it in their own lives.  Who would wish to admit to not actually being a victim, when the payoffs are lavish, in sheer emotional indulgence, destructiveness to those around one, and the actual power to bring them down? How much more gratifying and, indeed, economical, than trying to work hard, learn, and forge a path through life. Claiming victimhood denies any agency while paradoxically fully displaying it in the too often successful attempts to destroy others over a comment or opinion.  Why not threaten violence in order to suppress expression of the “wrong” opinions?

What Fun to Attack Their Elders

The need to count grievances, and to invent them if none are readily available, creates a new social reality. But no one calls this the social construction of grievance. No; it’s simply called reality, and presented as if it were a fact of contemporary life. And like all other closed systems, there is no way to combat or contradict this representation, since to do so immediately marks one as a defender of privilege, a loathsome enemy of those suffering souls clamoring for justice.

That those suffering souls are college students in modern-day America evidently does nothing to modify this caricature.  Identity is all – except, of course, in those cases where one simply decides to adopt another identity (e.g., males “identifying as female”), in which case that simple declaration must be respected by all.

So, what have we? A real reality, in which race, sex, and class actually do exist and matter? Or a make-believe reality of which I am a victim if I say so and you an oppressor if I say that? Of which not referring to me by my preferred pronoun is a grievous injury?

In today’s academy, all offenses are treated as the same offense. When a cruel word is the same thing as a physical assault, a skeptical attitude about claims to perpetual victimization is simply not to be tolerated.  The inmates are running the asylum; the doctors have capitulated, afraid of losing their jobs or merely being stigmatized by people whose newly acquired virtue consists in insisting they are victims.

Enraged students these days evidently have too much time on their hands. Their school work is ever-less demanding, and their energy seems to find no outlet in positive activities – say, learning. Thus they must seek out alternatives.  What fun to attack their elders, those who dare imagine they have something to teach them, those whose lives will (if they don’t lose their jobs) continue in these educational institutions long after the irate students have gone on to greener pastures.

Or maybe not. Perhaps not using their time in college to actually learn about the world beyond their narrow little vision of villains and victims will have some cost in their future lives.  Maybe one day they’ll realize they wasted a great opportunity, that they weren’t in college to do moral grandstanding, to engage in risk-free politics, to create little storms endlessly magnified by the media, but to actually explore the world, to get beyond frantic recriminations and gain some understanding.  To do that, however, they’d have to value the opportunity to study, open their minds, give up their puerile grievances, and grow up.

Of course, if the elders around them can’t get beyond abject apologies and groveling, the adult world doesn’t look very enticing.  In which case, it makes sense to just continue with the same drama, the same recriminations, forever more. After all, it seems to pay—at least for now, at least on the very dangerous terrain of the modern university.

When Universities Go Out of Control

Edgar Rice Burroughs foresaw the situation at Evergreen State and other campuses. He described it in Tarzan Untamed, a 1919 novel in which the hero finds himself in the lost city of Xuja.

Xuja, hidden in a secret valley, cut off from the rest of the world, resembles the typical American campus today in that the Xujans are also given to occasional eruptions of insanity. A citizen might be walking down a street, conducting a rational conversation when he will be suddenly enraged (triggered, you might say). His eyes will go dull, enameled by some obscure idea, and he will assault a fellow Xujan, and beat him savagely.

The entire country feels like Xuja now—a circus of the Id. It’s not just the universities. Donald Trump is the President of Xuja. A hitherto respectable citizen of lesser rank (Congressman-elect Greg Gianforte, let’s say) will erupt in a mad fit and throw a reporter to the floor.

If Edgar Rice Burroughs was a racist, it is not evident in the Xuja story: His villains in the tale—aside from the crazies in the lost city, who are sort of white, or something—were Kaiser Wilhelm’s Germans, who appear earlier in the story; they had been marauding in East Africa in the years just before Burroughs wrote the novel.

Too many American colleges — sometimes I think all of them — have become satellite campuses of the University of Xuja. They have aspects of the insane asylum (in which the patients are of course not responsible for their actions). Giving the matter a different emphasis, you might call them institutions of higher daycare.

Evergreen State is an especially vivid case because of the widely shared video in which students confront Professor Weinstein outside his classroom. Professor Weinstein is a professor of evolutionary biology; here we see him in dialogue with the adolescent reptilian brain.  Amazing.  The students are perfectly moronic in their virtue. Send the video over to the anthropology department. Jean Cocteau once wrote: “Stupidity is always amazing, no matter how often one encounters it.”

The Red Guards in China’s Cultural Revolution behaved in this fashion—banging through the institutions, humiliating their elders and now and then destroying a professor’s life’s work.  Pol Pot’s youthful idealists did the same before they got down to the hard work of Cambodian genocide.  This is human nature in its state of raw and most profound stupidity— murderous and yet astonishingly sentimental about itself. What could equal the chivalrous indignation of a Mississippi lynch mob assembled on a Saturday night in 1910 to vindicate the virtue of Southern Womanhood?

What’s at work in the campus eruptions is not a virtue or social justice; it has nothing whatever to do with learning or knowledge or the life of the mind.  It’s the other way around. These performances — a travesty of education — do not expand the mind, they devour it.

College authorities — a term of irony, a perverse oxymoron — are desperate for the approval of the children. That’s what is essentially wrong. The college sets up bouncy castles in the quad. They go over language and Halloween costumes with a fine-tooth comb, seeking not truth or knowledge or insight, but, rather, evidence of micro-aggressions. Brains shut down and become Play-Doh.

Yet, at the same time: they are given over to a permanent state of agitation – to hysteria. Learning to tend the fires and ceremonies of their grievances, they acquire plausible historical and ideological excuses for not studying — and indeed for not thinking. Ideology does the thinking. Some parents pay something in the high five figures for four years to have their sons’ and daughters’ minds systematically disabled.  Pre-frontal lobotomy would be cheaper.

The Evergreen president’s message to his students — after they had assaulted one of his professors and demanded the destruction of that honest man’s career and livelihood, on grounds of an imagined ideological slight — was a masterpiece of the sniveling and craven. Although Evergreen President George Bridges announced that progressive professor Bret Weinstein wouldn’t be suspended, Bridges said that he would comply with the long list of demands brought by the students, whom he called “courageous.”

University presidents in the twenty-first century have perfected this form of self-abasement. It is one of their tools of survival.

The sane response at Evergreen, Middlebury, Yale and elsewhere would be to expel the students involved:  Not to warn them, not to counsel them, not to suspend them, but to expel them. In no other way will the virus be brought under control. At Yale,  angry students who abused and threatened the husband and wife professors drew no punishment, but the innocent professors were driven from the campus as the students demanded, and the president of the university took no action.

A good education, ardently pursued, would go a long way to curing crises of identity and to composing differences.  But those presiding over the ideologies have no wish to cure; the point is to use the crises and to inflame them.

In loco parentis, indeed.  The elders (so many of them veterans of the Long March of the nineteen sixties, now holding the presidencies and chancellorships and tenured professorships) busy themselves at making the young as fatuous — as intellectually lifeless — as themselves, bundled up in the neurotic vocabularies of Caring.  It is an ignoble business.

Self-confidently virtuous students and college presidents might take a few hours to study Robert Jay Lifton’s extraordinary 1986 book, The Nazi Doctors: Medical Killing and the Psychology of Genocide, which has just been reissued in paperback.

A quote: “As Bavarian professors were told by their new minister of culture: ‘From now on, it will not be your job to determine whether something is true, but whether it is in the spirit of National Socialist Revolution.’”

Of course, zealous American students and educators claim that they are, quite precisely, fighting Nazis. If so, they should be more careful not to imitate them. They should look in the mirror, and then look a second time, and a third, and try to see how, with an entirely different eye from theirs, history will see them.

What is at stake is not students’ racial, ethnic, or gender identity. Such issues, believe it or not, are transient.  The twenty-first century is moving on at the speed of light and has far more serious business in mind.

As for the universities, their very reason for being is at stake. Right now, it seems to me that they are in the active process of trying to destroy themselves.

Angry Students Turn on Another Progressive Prof at Evergreen

Evergreen State College Biology professor Bret Weinstein is surprised. Indignant. Alarmed.

Weinstein is the new Allison Stanger—the progressive Middlebury professor still suffering a concussion from the attack by the masked anti-Charles Murray rioters on March 2. Weinstein is also the new Laura Kipnis, the progressive Northwestern professor hauled up on Title IX charges in 2015 by her university after she published an article in the Chronicle of Higher Education in which she criticized the “sexual paranoia” of some of her fellow campus feminists.

Kipnis now faces a “Jane Doe” lawsuit from a former Northwestern student Kipnis called “Nola Hartley” in her book, Unwanted Advances.   Weinstein also has some kinship with Jordan Peterson, the social democratic professor at the University of Toronto who has been mobbed by protesters for his objections to proposed legislation that would require faculty members to use “non-binary pronouns” such as “zhe” and “zir.”

Weinstein, Stanger, Kipnis, and Peterson are all left-of-center faculty members who are—or were—at peace with the progressive agenda whipping through higher education like a wind-driven prairie fire in a drought.  And they all found themselves suddenly on the wrong side of the flames.

Year of the Shout-Down

Judging by his op-ed in The Wall Street Journal, Professor Weinstein remains puissantly in favor of Evergreen College’s progressive approach to higher education and its octopus embrace of diversity, racial grievance, and victim identity.  He is no backslider from the core doctrines of contemporary academe as advanced by the last generation of leftist ideologues. He just hasn’t kept up. He’s aware of the new positions, which have evolved from the old ones, but he somehow cannot get himself to march to the new music.

The essence of the Weinstein story is that he was perfectly good with Evergreen’s “Day of Absence,” when “students and faculty of color” left campus for a day to remind those left behind how much the community as a whole was enriched by their everyday presence.  But this year Evergreen flipped the theatrics and asked the white students, staff, and faculty to make themselves scarce. Weinstein objected, and then met his classes as usual on the day in question, April 12. Nothing happened.  But someone was keeping track, and on May 23, some fifty students invaded his class, yelling obscenities, calling Weinstein a racist, and demanding that he resign. He now lives under a threat of violence from these students, and Evergreen’s president, George Bridges, has allegedly told the campus police to “stand down.”  Weinstein is left to fend for himself.

That last detail would seem hard to believe except that it so closely matches what has happened on other campuses. Stanley Kurtz has put together a nice compendium of “The Year of the Shout-Down,” and more than a few of the incidents involve college authorities simply deciding not to enforce their institution’s own rules against disruptions.  Middlebury president Laurie Patton “vowed” accountability to the disruptors, but then handed out wrist slaps of a leniency similar to a mandatory application Oil of Olay hand cream.

Patton and the other presidents who stand by and do nothing are not just appeasers of the student mobs; they are diffident admirers. They dare not say outright that the raw authenticity of black students tearing the place up with the connivance of white “allies” gladdens their progressive hearts. They know the alumni wouldn’t like that.  But these presidents will do all in their considerable power to protect their cohort of mischievous social justice warriors.  Those mobs threatening conservative speakers and insufficiently enthusiastic progressive professors are a badge of honor for the college presidents whose greatest fear is that they will be left out of the Great Historical Moment.

White Racism—Is It Relentless?

Perhaps the biggest question for those outside the academy is: What is that Great Historical Moment?  It is probably best grasped as Ferguson, though it could as easily be named Trayvon Martin, Black Lives Matter, or even the Obama Era.  It is the moment defined in Ta-Nehisi Coates’ Between the World and Me, in which the fading residue of institutionalized racial discrimination is amped up to a belief that white hatred of blacks pervades every aspect of American society, and nothing short of a revolution will end it.

The less actual evidence there is of racial animosity coming from whites, the more important it is to conjure its insidious presence, and the more urgent it is to teach the coming generation of black Americans to ground their lives in victimhood, resentment, and robust resistance to surrounding society.  This apotheosis of resentment, of course, is not limited to blacks.  Any collection of people willing to band together into an identity group based on a history of victimization can do the same thing.  Women, Hispanics, Native Americans, illegal immigrants, and sexual minorities of all sorts can adapt both the logic and the techniques of revolutionary existential despair.  But black Americans define this territory; the others merely emulate.

The Great Historical Moment comes with the realization that this movement must discard all the old forms of civility that governed society in general and the university in particular.  Willingness to listen to arguments on the other side is a sign of weakness.  Toleration of dissent from the views being asserted today only vitiates the solidarity of the movement.  Deference to the individuality of people in all their diversity dilutes the purity of the group’s will to power.

Professor Weinstein is blind to most of this.  He persists in thinking that he is engaged in a defense of liberal or even progressive principles.  In his op-ed in the Wall Street Journal, he sees himself as a critic of President Bridges’ campaign to substitute the principle of “equity” for the formerly reigning shibboleth, “diversity.”  The “equity agenda” at Evergreen ramps up the demand for hiring people on the basis of race rather than ability or accomplishment.  The diversity agenda, of course, did the same thing, but lightly disguised the proceedings with an appeal to the good will of all involved.  “Equity” removed the velvet wrapper from the iron fist.  And Weinstein sees this as finding support among the campus postmodernists.

Here Comes the Equity Agenda

He is not wrong about the postmodern element.  He is speaking of those academics who can no longer credit the idea that there are foundational truths, and who instead see the world is little more than fragments of attention spent on a perpetual struggle for power and privilege.  These folks, holding forth in the humanities, have no basis on which to stand against an organized grievance group.  Unable to oppose it, they either accede to it or adopt it as their own.

Jonathan Haidt has drawn some plausible conclusions from the Weinstein affair, coming on top of other such descents.  Haidt observes that the rules appear to be: (1) “Never object to a diversity policy publicly”; (2) “Do not assume that being politically progressive will protect you”; (3) “If a mob comes for you, there is a good chance that the president of your university will side with the mob and validate its narrative”; and (4) “If a mob comes for you, the great majority of its members will be non-violent, [but] you must assume that one or more of its members is willing to use violence against you.”

Alas, these are sound points.  But they probably do not go quite far enough.  What I have called the Great Historical Moment is a delusion that lives in the heads of a great many faculty members, college presidents, and even some trustees.  It has found fertile ground in the minds of a generation of students who have been marinated for their entire education in progressive ideology and who have but the thinnest comprehension of human nature, civilization, the rule of law, and American history.  They have a rage to destroy, and only utopian fantasies to put in place of what they would tear down.

Like all utopian movements, this one will also fail.  The great Historical Moment is a figment of their collective imagination.  But the failure is bound to be costly, not only to the students themselves but also to the institutions that have fostered it.

Evergreen College was a somewhat silly experiment when it was started in 1967.  It belongs to a small category of “alternative” colleges opened in that era, including Hampshire (1970) and Prescott (1966), which replaced traditional curriculum with a surfeit of progressive novelties. What the Weinstein affair really teaches is that the experiment has run its course.  But it may take a few years for Evergreen to realize that.

Universities, Free Speech and the Rise of the Spit-Viper Left

Free speech on campuses has come on hard times. By now, we are all too familiar with the litany: invited speakers disinvited, talks by honored guests disrupted by shouting protesters, vandalism and riots forcing the cancellation of events, campus security announcing it cannot guarantee public safety.

The disruptions and attacks come almost entirely from an emergent Spit-Viper Left (as I call it), drawn from a motley collection of campus grievance groups that are angry, uninformed, anti-intellectual and uniformly illiberal in their attitudes and beliefs.  They may describe themselves as feminists, defenders of civil rights, or advocates for sexual minorities, but they are very different from the older, and more tolerant versions of such advocacy groups, and far removed from any manner of liberalism by their authoritarian ways and intemperate rage.

Whatever else may be among the concerns of this newly emergent Left, furthering its cause through rational discussion isn’t one of them. The 60s-era radical Todd Gitlin, distraught at this transformation of the campus Left, suggests it may subconsciously feel that reason and argument are no longer on its side. Free speech, a fruitful exchange of ideas, mutual intellectual enrichment — these are not its modus operandi. And those among the most illiberal segments of the Left on college campuses often attract to their protests even more radical and more illiberal supporters from beyond the university, who bring with them a love of violence, confrontation and disruption. Mayhem can be exhilarating for some people — especially young males —  and outside anarchists and nihilists come to join in the fun.

Related: Do Free Speech Students Outnumber the Snowflakes?

It is important to realize just how far this newly emergent Left has strayed from the American Left of the immediate post-WWII decades.  During the Cold War, it was often Social Democrats and other anti-Communist leftists who were leaders in the struggle to defend free speech, whether on college campuses or within the broader society.

People like NYU philosopher Sidney Hook, Supreme Court Justice William O. Douglas, Village Voice columnist Nat Hentoff, Harvard historian Arthur Schlesinger Jr., Yale chaplain William Sloane Coffin, former First Lady Eleanor Roosevelt, University of North Carolina President Frank Graham, and perennial American Socialist Party presidential candidate Norman Thomas were in the forefront of those defending a very broad understanding of free speech in America and its central importance to a vibrant, well-functioning democracy.

Together with influential organizations like the American Civil Liberties Union and the Americans for Democratic Action, these left-leaning defenders of free speech proclaimed in unison the ideal attributed to Voltaire: “I may not agree with what you say, but I will defend to the death your right to say it.”

Stalinists and other Communists, of course, never bought into such an ideal, but in the post-war decades, especially after Khrushchev’s famous 1956 Secret Speech denouncing the crimes of the Stalinist era, old-line Communists in America became increasingly marginalized, not least among the democratic Left.  This attitude carried over to the beginnings of the New Left, which in its founding Port Huron Statement praised American universities as “the only mainstream institution that is open to participation by individuals of nearly any viewpoint.”

The New Left first came to national attention in 1964 with a largely peaceful demonstration by students in Berkeley, California, as part of a Free Speech Movement challenging the university to live up to the free speech ideals it proclaimed.

Related: Their Violence Is Free Speech, But Our Speech is Violence

In the Cold-War years, it was usually members of the anti-Communist Right who sought to restrict the range of speakers permitted on college campuses. William F. Buckley, Jr., the founder of National Review and America’s leading conservative intellectual, considered it one of his great early achievements when he successfully convinced Yale University (his alma mater) to rescind a previous invitation to a prominent Communist to speak on the Yale campus. Dis-inviting invited guests didn’t start in the current century or with the Left.

The opposition to free speech on campus by the anti-communist Right, however, was hardly comparable in its scope or impact to the broad-based assault on free speech that we see today launched by the Radical Left. The anti-communist Right during the Cold War sought almost exclusively to deny hardcore Communists the right to speak — those seen by almost all Americans as not only odious but as traitors giving aid and comfort to America’s implacable enemies.

Aside from the views of pro-Soviet Communists, there were few views expressed on college campuses during the Cold War years that the Right sought to ban. Controversial speakers routinely came on campus with little opposition from organizations of the Right. There were no campus riots, the shouting down of lecturers, threats of violence, bomb scares and false fire alarms, strong-arm scuffles, acts of vandalism and arson — tactics that have become common among the Radical Left today.

And the targets of such assaults by the Radical Left are typically not those holding intolerant or extremist views like Klansmen or neo-Nazis, but often people of great moderation, decency, and an eagerness to engage those holding opposing views with sympathetic understanding and reasoned argument.

When people like Condoleezza Rice, Christine Lagarde, Charles Murray, Suzanne Venker, Ben Shapiro, Ayaan Hirsi Ali, Heather Mac Donald and others like them are forbidden to speak on various college campuses — or their invitations to speak suddenly withdrawn — we know we are in a big-time crisis far removed from the minor-league opposition to free speech on college campuses that existed in the 1950s and 1960s.

Elsewhere I have referred to the Spit-Viper Left as “snowflake Jacobins and crybaby fascists.”  This designation was intended to draw attention to the fact that those who comprise the Radical Left on college campuses today — many of whom were brought up in excessively protective and indulgent parental households — manage to combine an overly sensitive and thin-skinned temperament unable to tolerate criticism, with an anti-liberal ideology and fascist-like authoritarianism.  And these Black-Shirted Snowflakes gain the support of at least small numbers of radical faculty members — and the cowardly indulgence of many college presidents.

Related: The Seven Deadly Sins of Higher Education

Most troubling is the fact that there seems to be a significant number of people outside the academy who are not themselves radicals or leftists but who agree with the Radical Left that those espousing offensive viewpoints ought not to be permitted to speak on college campuses.

A recent poll (April 27-30, 2017) by the firm of Morning Consult found an alarming number of Americans who support an extreme speech-restrictive viewpoint.  The following was one of the questions asked of a representative national sample: “Universities should not allow guest speakers to appear on campus if the guest’s words are considered to be hateful or offensive by some.”

If you scratched your head and asked, “Who could possibly agree with such a broadly proscriptive statement?” you are not well attuned to public opinion today. A very significant minority of Americans believe that only speakers should be invited to college campuses whose message does not seriously offend anyone and is not considered by anyone to be hateful.

The poll showed that support for such an “offense-takers veto” differs considerably by demographic groups. Women were much more likely than men to support the “don’t allow offensive speakers” position (36 percent vs. 23 percent), Blacks more likely than Whites (43 percent vs. 28 percent), and Democrats more likely than Republicans (41 percent versus 28 percent).

When gender and political categories are combined, the statistics looked particularly grim: Close to half (47 percent) of female Democrats agreed that offense-giving speakers should not be allowed to speak on college campuses versus only 18 percent of male Republicans. When one considers that females as both students and administrators often outnumber males on many college campuses, that at Ivy League and other elite institutions students identifying as Democrats often far outnumber those identifying as Republicans, and that many of the most politically engaged students are drawn from departments like Sociology, Women’s Studies, and Comparative Literature that are dominated by female Democrats, one gets a sense of the fragility of any free speech consensus on American campuses today.

Why should we worry about free speech on college campuses? How important is free speech on or off campus?  These are perennial questions that need to be addressed now more than ever.  I’ll just say briefly that for answers we could hardly do better than turning to the defense of open discussion and free speech in John Stuart Mill’s classic On Liberty, or to the defense of the university as the place where people of differing backgrounds can come together and share their differing perspectives found in Ralph Mannheim’s long neglected Ideology and Utopia. A brief word about each.

Mill starts out with the sensible claim that on many issues of public controversy, truth is often not monopolized by any one side.  While the human mind tends toward simplicity and one-sidedness, the fullness of truth, Mill believed, usually requires the interweaving of the partial truths contained in varying and often conflicting positions. Free speech and a vigorous confrontation with viewpoints differing from one’s own are indispensable to realizing this goal. Common opinions, Mill says, “are often true, but seldom or never the whole truth.  They are part of the truth, sometimes a greater, sometimes a smaller part, but exaggerated, distorted, and disjointed from the truth by which they ought to be accompanied and limited.”  “In the human mind,” he goes on, “one-sidedness has always been the rule, and many-sidedness the exception.”

The only way that anyone — even the wisest and smartest — can ever come to know the truth on complex issues of morality and public policy is to listen attentively to the best presentations of the various opinions held on these subjects and then weld together whatever insights can be gained from a fair-minded assessment of each. “No wise man ever acquired his wisdom in any mode but this,” Mill writes, “nor is it in the nature of human intellect to become wise in any other manner.”  Such a process, of course, requires open, vigorous, and often contentious debate.

Even if an expressed opinion has no truth in it whatever, it can serve an important function in the truth-seeking process, Mill explains, in that its refutation requires understanding why it is not true and why an alternative view is better. Above all, disapproved opinions must not be prohibited if the goal is to know the truth and to know why it is true, and to know why competing views are not true or not the whole truth. “The peculiar evil of silencing the expression of an opinion,” Mill writes, “is that it is robbing the human race — those who dissent from the opinion, still more than those who hold it.  If the opinion is right, they are deprived of the opportunity of exchanging error for truth; if wrong, they lose, what is almost as great a benefit, the clearer perception and livelier impression of truth, produced by its collision with error.”

Mill’s defense of freedom of thought and freedom of expression in On Liberty is still the most eloquent and intelligent treatment of its subject in the English language.  It should be on every college reading list for entering freshmen.

Mannheim has a view similar to Mill’s regarding the complexity of truth in the area of controversial political issues and he shares with Mill the belief in the natural one-sidedness and parochialism of the human mind.  And like Mill, he believes that the only way that this limitation can be overcome is by bringing together people representing contrasting viewpoints and integrating the truth within each into a more comprehensive whole.

“It has become incontrovertibly clear today,” Mannheim writes, “that all knowledge which is either political or which involves a world-view, is inevitably partisan. All points of view in politics are but partial points of view because historical totality is always too comprehensive to be grasped by any one of the individual points of view which emerges out of it.”  He continues: “The fragmentary character of all knowledge is clearly recognizable.  But this implies the possibility of an integration of many mutually complementary points of view into a comprehensive whole.”

Mannheim believed that this integration process would be easiest to achieve by university-educated intellectuals who would attend institutions where they could receive a similar educational experience that would enable them to share with one another their varying perspective viewpoints. The unifying bond of such educational institutions would be the shared conviction that all could learn from one another and that a vigorous exchange of contending ideas would enrich everyone’s understanding.

Today the central ideas of both Mannheim and Mill could be used to defend some kind of university focus on “diversity” in its faculty and student body though it would be a very different kind of diversity than what is currently understood by that term in most of today’s institutions of higher learning.  The most important kind of diversity for Mannheim and Mill was ideological or viewpoint diversity, especially in regard to politics, economics, morality and religion. The fact that on many of these subjects contemporary American universities are often among the least diverse institutions in American life would clearly be seen by them as a tragic failure.

The systematic silencing of voices challenging the Left, and even within the Left a narrowing of permissible opinions to those of angry, anti-intellectual grievance groups, is a betrayal of a central mission of a university education. We have allowed the barbarians to destroy what should be one of the citadels of our civilization.  That, at least, would be the judgment of the older liberal defenders of universities and free speech like Mannheim and Mill. The Spit-Viper Left has spread its venom far and wide and paralyzed the work of one of the few institutions democracies rely upon for their sustained vibrancy and good health. There remains for us — whether liberal, conservative, libertarian, or social democrat — the work of reconstruction.

Some New and Narrow Versions of Academic Freedom

The right to breathe is not generally understood as the right to choke others.  The right to move freely is not widely understood as the right to slip into your neighbor’s house in the middle of the night unannounced.  The right to listen to Neil Diamond’s greatest hits is not universally interpreted as the right to make other people listen to “Sweet Caroline.”

And yet these days more than a few people have decided that “academic freedom” guarantees your right to silence other people who are attempting to express views you disagree with.

This sounds like a joke, but it has been put forward in earnest by many student protesters in the last few years.  I first heard the “I’m-exercising-my-academic-freedom-to-shut-you-up” rationale in connection with the Black Lives Matter protesters who invaded the Berry-Baker Library at Dartmouth in November 2015.  But it has since become the common currency of lawless protesters, whether at Berkeley, Middlebury, or Claremont-McKenna.

Perhaps the open letter from Pomona College students to President David Oxtoby demanding that he “take action against the Claremont Independent editorial staff for its continual perpetuation of hate speech, anti-Blackness, and intimidation toward students of marginalized backgrounds,” is the perfection of this conceit.  The Pomona students decided that “free speech” has become “a toll appropriated by hegemonic institutions.”

Campus Life Not Like a Baseball Game

Actually, on that last point, they are right.  Colleges and universities are “hegemonic institutions.”  I don’t know if those students understand their own catchphrases, but translated into plain English, this simply means that colleges impose broad control over their community of faculty members and students.  They have rules above and beyond the rules of the surrounding society.  If you go to a baseball game, you are free to boo the other team and scream at the umpire if you think he made a bad call.  On campus—at least in principle—you must listen quietly when someone argues a point you disagree with, and if the moderator in a debate makes what you think is a bad call, your only legitimate option is to explain why you think it is wrong.

Those rules are part of what we mean by “academic freedom.”  Clearly, academic freedom is not the natural way people behave towards each other.  It is an artificial thing, a “social construct,” as we say these days.  And because it is artificial, it only works in special circumstances where people agree to forego their right to boo the other team, shout imprecations at the umpire, or move beyond words to the kind of hard buffets that put professors of political science in the hospital.

Three cheers for institutional hegemony, without which no would have academic freedom.  “Good times never seemed so good,” Sweet Caroline.

But how is it that good old Hegemony U has found itself so incompetent in upholding its most basic rules of the road?   Observers have offered some pretty persuasive answers to why Middlebury President Laurie Patton has been so feckless; why UC Berkley Chancellor Nicholas Dirks displayed the steadfastness of a saloon door; and why Claremont McKenna President Hiram Chodosh has risen to the occasion with the moral dignity of a fidget spinner.

The answers include the continuing descent into postmodern insouciance, where no encompassing principle presides; the swarming animosities of identity politics, which have stung all the beekeepers into submission; and the progressive left’s willingness to kick away the ladder of free speech by which it climbed to dominance, lest anyone else try that ascent.

Up for Grabs for a Century

I have one small addendum to that list of explanations for why our defenders of academic freedom went out to lunch and never came back.  I suspect that some of them got confused by the menu.  “Academic freedom,” an artificial thing, a “social construct,” isn’t amenable to scientific precision.  It isn’t Mars or Jupiter, sitting in the heavens as a definite planet.  It is more like Pluto or one those other trans-Neptunian objects with strange names, such as the dwarf planet Haumea:  detectable but not settled into any plain definition.

Because “academic freedom” isn’t any one, definite thing, it has been up for grabs for over a century.  The grabbing began in 1915, when the newly formed American Association of University Professors offered its “Statement of Principles,” that in twenty-some pages of stately syntax and high-minded declaration laid out a commanding vision of the intellectual rights of America’s university faculty.  The 1915 AAUP statement didn’t settle anything.  For the next 25 years, the AAUP and college presidents went on wrangling, with numerous summits and unsatisfactory attempts to reach

For the next 25 years, the AAUP and college presidents went on wrangling, with numerous summits and unsatisfactory attempts to reach an agreement.  In 1940, they did, at last, reach an agreement of sorts and issued a much shorter and—in many ways—less satisfactory statement.  The 1940 AAUP Statement remains in force at the vast majority of American colleges and universities as their basic position on academic freedom.  But having discovered the fluidity of the idea, the academic world could not stop with just two statements.

There are in fact now many thousands of statements, interpretations, codicils, redactions, and expostulations about academic freedom.  The World Catalog lists nearly 100,000 books on the topic.  “Look at the night and it don’t seem so lonely,” Sweet Caroline.

My colleague David Randall and I have undertaken the task of providing a little bit of order to this chaos.  We have just posted a chart that offers an easy comparison of what we take to be the top ten authoritative treatments of academic freedom.  It gives the reader the opportunity to see at a glance which definitions are rooted in the pursuit of truth, which ones connect tenure, and which ones call for sanctions against violators, and so on through 25 categories.  It is a work in progress if we are still allowed to talk about progress in the post-modern anti-hegemonic hegemony.

I offer this in part as a service to Presidents Paton and Chodosh and Chancellor Dirks. They can now pick the definition that best lends itself to doing nothing while their students riot, or imposing “sanctions” on violators that have the permanence of a Snapchat message.  “Charting Academic Freedom: 102 Years of Debate” may also, however, prove to be of some value to others who have found little clarity in the swirl of conflicting claims about academic freedom.

Explore, and find the most compelling definition and sing in your best imitation of Neil Diamond, “How can I hurt when I’m holding you,” Sweet Caroline.  Well, you can and will, but you will still be better off knowing that some definitions of academic freedom are a lot better than others, at least if you care about creating a civilized place for learning.

Printed with permission from the National Association of Scholars

The Withering Away of the College Professor

An excerpt from the book American Heresies and Higher Education

Some conservatives say that the main cost-control issue in American higher education today is tenured faculty who don’t teach enough. It would be better if their lazy self-indulgence could be better controlled by more accountable administrators. Tenure, from this view, is a kind of union, and “faculty governance” is collective bargaining.

It would be better if administrators could be empowered by the “right-to-fire” situation found in our more entrepreneurial states. What the union-taming governor wants, he doesn’t understand that the administrators have already been achieving. In the industrial world, the war against unions is suddenly becoming more aggressive and more effective because unions can’t deliver the goods anyway, given the dynamic realities of the twenty-first century’s globally competitive marketplace.

No Need to Fight Tenure

The same is true of the war against tenure. Tenure is withering away, and astute administrators know better than to launch a frontal assault that would result in really bad public relations and many unnecessary casualties.

The truth is that the number of tenured faculty is rapidly diminishing as a percentage—the tenured and those on a “tenure track” now are a still fairly unoppressed and, I admit, often fairly clueless minority—of the “instructional workforce.” There are doubtless good reasons why, at some places, tenured and tenure-track faculty should teach more. It would be better if more students had their “personal touch,” just as it would be better if they graded their students’ papers themselves at research institutions.

 Teach More, or Teach Less?

But, given how cheap adjuncts are, it’s a big mistake to believe that tenured professors taking on an additional class or two would be a significant saving. It’s often even the case that administrators would rather they not teach more.

At some places, at least, the situation seems to be that the administrations are buying off tenured faculty with low teaching loads and various research perks. That incentivizes them to be compliant with the transfer of instruction to adjuncts and other temporary faculty.

There Goes Content

It also allows them to accept the emptying out of the content of “general education” as requirements focused on the content and methods of the academic disciplines—such as history, literature and philosophy—are replaced by those based on abstract and empty (or content-free) competencies.

Tenured and tenure-track faculty often come from highly specialized research programs where, even in history and literature, the tendency is to know more and more about less and less. There are also allegedly cutting-edge approaches, such as neuroscience, “digital humanities,” rational-choice theory, and so forth, that take the researcher away from being attentive to the content that’s been the core of undergraduate instruction.

And then there’s the pretension of “undergraduate research” (which originated in the hard sciences and makes a lot more sense there) that it’s best for students to bypass the bookish acquisition of content about the perennial fundamental human issues and questions and get right down to making some cutting-edge marginal contribution.

All in all, it’s often not so hard to convince specialists to surrender concern for merely general education. Or at least to convince them that the imperatives of the marketplace and the increasingly intrusive accreditation process demand that the value of their disciplinary contributions is reconfigured in terms of competencies. That way, they’re led to believe, they’ll be able to hang on to their curricular “turf.”

The study of history (or philosophy or whatever) can be justified, after all, as deploying the skills of critical thinking, effective communication, and so forth. One problem, of course, is that those skills can be acquired more easily other ways, ways that aren’t saddled with all that historical or philosophical content.

And when the disciplines of liberal education are displaced by competencies, institutions tend to surrender the content-based distinctiveness that formed most of their educational mission.

Philosophy and Theology

The biggest outrage in higher education right now, for example, is not this or that report of students or administrators whining about microaggressions or being insufficiently trigger-warned. It’s that Notre Dame might be on the road to surrendering its requirement of courses in philosophy and theology for all students for competency-based goals. What distinguishes or ought to distinguish Notre Dame is the seriousness by which it treats philosophy and theology as disciplines indispensable for all highly literate Catholic men and women, or not primarily by its provision of a Catholic lifestyle.

As institutions surrender their liberal arts substance (while sometimes retaining their classy liberal arts brand), they become pretty much identical in terms of their educational goals. Lists of competencies always seem to me vague and rather random, but they still seem to turn out about the same everywhere. Their measurability usually depends on multiple-choice questions and the sham exactitude of points distributed on rubrics. And, in general, the data gets its veneer of objectivity through the intention to aim at sometimes stunningly low and only seemingly solid goals. It’s easy to mock the earnest redundancy of the competency phrases themselves. “Critical thinking”—well, if it wasn’t critical, it wouldn’t be thinking. “Effective communication”—well, if it wasn’t effective, it wouldn’t be communication.

What Is Being Communicated

In any case, the thought being surrendered is that the dignity of thinking and communicating must have something to do with what is being thought or communicated. It’s just not true that the same methods of thought and communication can be applied in all circumstances. Thinking about what or who is a man or woman is way different from figuring out how to rotate your tires or even maximize your productivity.

Communicating information is different from “winning friends and influencing people” (or persuasion and manipulation) and from communicating the truth through irony or humor or esoteric indirection— through the parables of the Bible or the dialogues of Plato. The forms of communication that distinguish the great or even good books that provide most of the content of liberal education elude measurable outcomes, and it’s not immediately obvious that they have much value in the marketplace.

Actually, the kind of insight they provide can be invaluable in marketing, as anyone knows who’s watched an episode of Mad Men or read one of those eerie, philosophical, uncannily effective pitches of Don Draper. But the administrators would reply, “Well, sure that Don’s a genius, but he’s so damn unreliable. We don’t want professors like that!”

As the low but seemingly solid goal of competency becomes about the same everywhere, the delivery of education can become less personal or quirky and standardized according to quantitatively validated best practices. Courses can become more scripted, and then delivery can be increasingly open to the use of the screen.

So the “intellectual labor” of college administrators—the number of which is “bloating” and the perks of which (at the highest level) are coming to resemble those of corporate CEOs—is directed in much the same way as it is in other sectors of the economy. What’s going on, for example, in the Amazon warehouse or in large chains such as Panera Bread, is occurring on our campuses.

A Class-Based Agenda

The idea of “competency” being enforced by the accrediting agencies—basically run by administrators and following a “class-based” administrative agenda—serves the goal of disciplining instruction through measurable outcomes and then displacing actual instructors, as much as possible, by education delivered on the screen.

The Seven Deadly Sins of Higher Education

About 15 years ago I began writing extensively about the rising cost of higher education, even starting a research center (the Center for College Affordability and Productivity) focused on that topic. I am now convinced that rising costs are NOT the dominant problem facing our universities. There are at least seven deadly sins –not precisely the original Christian deadly sins of pride, greed, lust, envy, gluttony, wrath and sloth—but pretty close.

Let’s start with greed. The first deadly sin is that colleges are outrageously expensive. It takes a larger proportion of the income of the typical citizen of New Jersey to pay the listed tuition fee of Princeton University today than it did in 1840. Whereby the cost of virtually everything else has risen less than our incomes, thereby making them more affordable, college is the unique exception.

The federal government has contributed mightily to the problem: tuition growth has accelerated rapidly since the late 1970s –when federal student loan and grant programs were vastly expanded to the bulk of the college population. In 1987 Education Secretary Bill Bennett claimed federal aid programs enabled colleges to raise fees dramatically, and recent research at both the New York Federal Reserve and the National Bureau of Economic Research confirms it. Higher tuition fees have funded a vast unproductive university bureaucracy (the sin of gluttony) that detracts from teaching and research.

Related: How Students Intimidate Professors and Stymie Learning

Not only are costs rising, benefits are falling. The second deadly sin is that there is far too little “good” learning going on in America’s universities. By good learning, I mean learning that entails the transmission of the knowledge and wisdom of previous generations to the current one and enables us to add to this past cultural and intellectual capital. Today’s college students, typically spending less than 30 hours weekly for 32 weeks a year on academics, are remarkably ignorant about our own past, giving them the impression that they are the Superior Generation, possessing an extraordinary fount of knowledge and moral virtues.

Thus historical and wrathful ignoramuses at Yale insisted that John C. Calhoun’s name be taken off a college, despite the fact he served as Vice-President of the United States under two presidents, was in Congress (elected by the people or the state legislature) for over two decades, and held major cabinet appointments under two other presidents.  Like many others of his generation, he strongly defended slavery, becoming a strong believer of state rights. Times change, and the notion of today’s faux Superior Generation that “only our values are morally sound” denigrates those responsible for America’s exceptionalism.

This sin in not limited to historical illiteracy. For example, I suspect one-third of my students use the word “compliment” when they mean “complement.” A federal Adult Literacy Surveyed some years ago showed declining literacy among college students, an undoubtedly continuing trend. I doubt most college students could name one of John Milton’s works and are clueless on what Aristotle or Rousseau contributed to our culture. Contrary to the contemporary zeitgeist, an appreciation of the contributions of some “dead white men” strengthens the greatest civilization ever created.

There are not only sins of omission (failure to teach the Western canon) but also of commission –the third deadly sin is that political correctness has led to the suppression of many ideas and freedom of expression, robbing students of the vitality associated with questioning conventional wisdom. We increasingly preach ideology –universities often appear to be secular theocracies, with campus bullies – 21st-century Torquemadas–suppressing free expression.  Scientists, for example, are increasingly afraid to suggest that global warming is possibly not quite the threat the establishment believes –the Spanish Inquisition redux.

Why aren’t university presidents asserting their authority to put an end to this foolishness, especially the suppression of First Amendment rights and free expression? To be fair, some do, but far too many let the campus crazies intimidate them. The fourth deadly sin is one of feckless non-leadership –sloth if you will –that enables the barbarians to storm the gates and dramatically diminish the vitality and good coming from the campus experience.

Related: Crime but No Punishment at Middlebury?

Yet the presidents are not alone in consenting to the gradual deterioration of the campus learning environment. A fifth sin emanates from a faculty that too often fiddles with its often non-consequential research while letting Rome (or Berkeley, Missouri, Claremont McKenna, Middlebury or Yale) burn. After all, the faculty do the teaching and usually control the curriculum. It is the faculty that removed required courses in history, language and other foundational subjects while implementing all sorts of politically correct courses devoid of intellectual content to appease vocal minorities.

Also, the governing boards of universities are typically made up largely of excessively prideful folks who combine their lust for recognition with a slothful inattention to what really is happening on campus—a sixth sin, one of neglect. To be sure, the information they receive comes typically from the president, who often fails to inform trustees of wasteful spending and campus scandals.  When trustees occasionally try to fulfill their oversight role by seeking delicate information, they are sometimes ostracized and even sued —witness the sad spectacle of Wallace Hall, a regent at the University of Texas, a man who exposed an admissions scandal– and consequently faced impeachment and vindictive legal proceedings.

Or how about governance in North Carolina’s Research Triangle, where Duke University trustees protected the university president as his administration savagely and unjustly punished the lacrosse team, or where North Carolina’s trustees were either sinfully unaware of a major athletic scandal or hid it from the public they allegedly served. Trustees, indeed,   too often serve as administration cheerleaders rather than overseers.

Related: Troubling News from North Carolina

That brings me to the seventh deadly sin: a lack of transparency, combined with obfuscation, and deception. Universities go to great lengths to hide important information about themselves –the amount students learn or earn (after college), salaries of key employees, or morally questionable activity (remember Jerry Sandusky?) They bury the bad news, exaggerate and promote the good news. They suppress competition and innovation through their accreditation agencies that they claim promote integrity and high quality. I would be very hesitant to buy a used car from a senior university official in today’s America.

To be fair, not all universities are highly sinful, and there are many good people in America’s colleges. But the seven deadly sins mentioned above are prevalent enough to erode public confidence in our universities (as recent New America polling confirms), ultimately leading to reduced support and declining enrollments.

A Judge Catches Notre Dame Acting Badly in a Title IX Case

Notre Dame stands to lose a Title IX case in an unusual flurry of kangaroo court blunders. It “investigated” the case and came away only with the female’s hostile emails, none of her loving ones (knowing that many emails were missing). When the male contemplated suicide, Notre Dame interpreted those thoughts as “dating violence,” and the male was denied a lawyer on grounds that the procedure was “educational” and not “punitive.” The “non-punitive” action cost him a lot of tuition money, banned him from taking two finals and got him expelled.

A narrow judgment in a broad, well-reasoned ruling came from Judge Philip Simon in a due process lawsuit filed by the accused student at Notre Dame. The ruling (which you can read here) was a reminder that in virtually all due process lawsuits, a fair-minded judge can find ample reasons to rule against the university.

A narrow judgment in a broad, well-reasoned ruling came from Judge Philip Simon in a due process lawsuit filed by an accused student at Notre Dame. The ruling (which you can read here) was a reminder that in virtually all due process lawsuits, a fair-minded judge can find ample reasons to rule against the university involved.

The specifics of the case were a little different from most due process cases. The couple had been in an ongoing relationship, for about a year. The male student (who I’ll call JD) suffered from depression in summer 2016, and this past fall, the accusing student (who I’ll call AS) decided to break things off after JD started sending her text talking about how he might commit suicide. She also reported JD to the Notre Dame Title IX office, which concluded that the texts constituted “dating violence,” since they purportedly manipulated AS.

Related: The Title IX Mess—Will It Be Reformed?

The accusing student then indicated a desire not to move forward with any allegations and reconciled with JD, only to change her mind again and reinstitute charges. Notre Dame immediately issued a no-contact order between JD and AS, to which JD responded by deleting AS’s contact information, and all of the duo’s texts, from his phone. AS, on the other hand, retained their full text message history.

Notre Dame conducted an “investigation,” but for all practical purposes, AS was the university’s investigator—she turned over text messages from her cache, but only ones that made JD look bad. As Judge Simon explained, Notre Dame had no idea that—after AS first went to the Title IX office—AS identified as Jane by the judge:

told him to “Come overrrrrr.” [Id.] He proposed that they “take a nap” and she responded that “I‘M SO PUMPED.” [Id. (emphasis in original).] The following week, on November 7th, Jane asked John if he could sleep over. Jane then implored John to “Come to champaign” (sic), which seems to have been a reference to him meeting her in Champaign, Illinois. She also offered to meet him in Chicago. [Id.] Jane then asked John to come over that day because “she was having a really bad week already and I just wanna cuddle.” The following day they planned to get together again. Jane asked John “where you at (sic)” and he responded that he would “be there in 15 minutes.” Jane’s response demonstrated that she was happy to be seeing him. She said “yayyy.” The next day they planned to meet up again at Chipotle around the noon hour. And then later that night they must have planned another get-together because Jane told John that she was coming “to pick him up.” A week later, on November 15, Jane told John to “sleep overrrrrrrrrrr.” She later had a change of mind and canceled because she needed to study and he responded that that was no problem. John told her that he loved her and Jane responded that “I LOVE YOU TOO.” [emphasis in the original.]

Incredibly, Notre Dame never asked AS to turn over all text messages (which only came to light as part of the litigation). According to the complaint, Notre Dame also ignored copious exculpatory information, including a videotape of AS saying, “I want to fuck up his [JD’s] reputation; I want to make sure he never has a girlfriend . . . here or anywhere . . . and I want him never to be able to have a social life.”

Related: Title IX Tramples Free Speech and Fairness, So Now What?

At this stage of the lawsuit, JD asked for very narrow relief—that Notre Dame allows him to take his two remaining final exams, and give him grades for those courses. Simon granted that request. But the judge’s ruling also indicated grave concerns with three aspects of Notre Dame’s investigation, and his wording suggests this lawsuit could be very difficult for the university to win. He focused on three principal issues:

(1) Evidence. “The University’s investigation might have been arbitrary and capricious,” Simon noted, “for failing to obtain and review the entire context of the couple’s texting history.” Indeed, he added, “the text messages that . . . were not available to the Hearing Panel—text messages showing sleepovers, naps together, invitations to go on trips, and lunch dates—strongly suggest that Jane did not feel threatened or intimidated by John.” In some ways, Notre Dame’s conduct was more egregious than that of the foundational text-message case (Amherst), since here, the university knew that a text message history existed, and still didn’t ask for the whole file. AS conceded in a filing to the court. Her attorney, meanwhile, bizarrely claimed that the lawsuit had left her in threat of “physical” harm.

(2) Procedure. Simon criticized multiple aspects of Notre Dame’s procedure. He noted that the university essentially allowed AS to introduce character evidence but denied JD the same right, seemingly lest the accuser be traumatized. He questioned the university’s denial of direct cross-examination; Notre Dame instead used a “stilted method” of requiring JD to submit questions to the panel, which he hoped they would ask, not allowing “for immediate follow-up questions based on a witness’s answers, and stifling [his] presentation of his defense to the allegations.”

(3) Purpose. Judge Simon appeared baffled by the university’s decision (typical in these circumstances) to deny the accused student a lawyer. And he made clear he didn’t like the university’s response. When asked “why an attorney is not allowed to participate in the hearing especially given what is at stake—potential dismissal from school and the forfeiture of large sums of tuition money—Mr. [Ryan] Willerton, the Director of the Office of Community Standards and a member of the Hearing Panel, told me it’s because he views this as an ‘educational’ process for the student, not a punitive one. This testimony is not credible. Being thrown out of school, not being permitted to graduate and forfeiting a semester’s worth of tuition is ‘punishment’ in any reasonable sense of that term.”

This statement was a remarkable denunciation of the kangaroo court structure evident at most universities in sexual assault cases. While Simon termed his comments “conjectural,” it’s hard to see how his mind would be changed on these points, since the facts of Notre Dame’s procedures and text messages already have been established.

Will Notre Dame take from this rhetoric a need to settle? And, more broadly, will other judges learn from this impressively reasoned opinion?

Professor Laura Kipnis–She Faced Title IX Charges for Writing an Essay

It is not too early to say that Unwanted Advances: Sexual Paranoia Comes to Campus by Laura Kipnis, professor of film studies at Northwestern University, will be one of the most important books of 2017. Kipnis gained some notoriety two years ago when she was hauled before her school’s Title IX investigators on a complaint of creating a sexually hostile environment because of an essay she wrote criticizing the campus sex panic, with a focus on the case of Peter Ludlow, a Northwestern professor brought down by accusations of sexual misconduct toward an undergraduate and later also a graduate student. (See Minding the Campus coverage of the case.)

Now, Kipnis tackles the same subject in a book that takes an unsparing look at the current campus climate, from the witch-hunts to the trigger warnings. And she does so from a liberal feminist point of view—one of the things that exasperates her most about this new climate is the infantilization of women, reduced to eternal helpless prey—that makes it difficult to dismiss her as a backlash peddler. Even the devoutly feminist New York Times opinion writer Jill Filipovic, who assailed as misogynistic another book on the subject, Campus Rape Frenzy by K.C. Johnson and Stuart Taylor, described Unwanted Advances in the same double review as “persuasive and valuable” if “maddening.”

CATHY YOUNG: So, the genesis of the book is that you wrote the essay for The Chronicle of Higher Education about the then-ongoing Peter Ludlow case at Northwestern and the excesses of Title IX and what you called the “sexual paranoia” on campus—and then you got hit with a Title IX complaint.

LAURA KIPNIS: I was writing about this increasing climate of sexual paranoia, and I knew about the Peter Ludlow case. But I didn’t know anything about Title IX until I got this letter saying that there was a Title IX complaint against me.

CATHY YOUNG: So at the time you were writing your essay, did it ever occur to you that you could be the subject of a complaint?

LAURA KIPNIS (laughs): Oh gosh, no. I don’t think it would have occurred to anyone that you could be the subject of a Title IX complaint for writing an essay. When I got the letter, I was immediately curious—was this the first time someone had applied Title IX to an essay. But of course, there’s no way to know that, because it’s not public and there’s no centralized database of cases. We’re starting to hear more as these cases hit civil courts. They’re popping up every day and they’re new variations on the theme, which is really capricious prosecutions of people on strange grounds.

CATHY YOUNG: Did you find any other cases in which someone was targeted for a Title IX complaint based simply on something they wrote?

LAURA KIPNIS: I did have a case—sometimes, you’re not clear, is it precisely a Title IX case. I had a case of a professor of intellectual history [where] a student complained about his assignments on gender. Sometimes these complaints go through various administrative offices and I’m not sure they’re precisely Title IX. One of the problems in writing about this stuff is, you don’t always know—you know what somebody told you. You don’t have the documents, you don’t have the whole picture. So I’m not sure, off the top of my head, if I know of another case where it was simply speech. But sometimes speech would get brought into these cases—like, a poet who was asked, why are you teaching poems with sexual content, that sort of thing.

CATHY YOUNG:  Did you have any concern that you could get in trouble again because of the book?

LAURA KIPNIS: Oh yes, definitely. I think I could be subject to some of the same charges of retaliation [against Ludlow’s accusers]. Although, since I was already found innocent on the retaliation charges, it would be difficult to bring those charges again. But they could.

CATHY YOUNG: What has the overall reaction been to your book? Are there reactions that have surprised you, pleasantly or unpleasantly? 

LAURA KIPNIS: I’m obviously pleased that the reviews have been so overwhelmingly positive. The first review from an explicitly feminist site also just came out—Broadly—which was a subtle and positive reading of the book. What’s most surprised me is that I expected a lot of discussion—and a lot of pushback—in the feminist media and blogosphere and I haven’t seen that. You tend to see what’s posted as people usually tweet things once they’re up, though there may be things I’ve missed.

Maybe the pushback is to come. What’s been great is that even reviewers who say they’re to some degree irked by the book—the two New York Times reviewers—have been honest enough to say that it’s also persuasive and “necessary.”

CATHY YOUNG: This climate of what you call sexual paranoia today—in the 1990s, there was, as I’m sure you know, a lot of debate about the sexual climate on campus, about sexual assault, sexual harassment. Then this discussion more or less dropped off the radar and lay dormant for a number of years, and now it’s back. Do you see a difference between the way this issue played out in the nineties, as compared to today? Did you pay attention to it in the nineties?

LAURA KIPNIS: Oh yes, particularly to the anti-porn feminist contingent, [Andrea] Dworkin and [Catharine] MacKinnon. I think that is a lot of the difference—[in the 1990s] a lot of the energy and mobilization had to do with pornography under their auspices, and I think the same impulses are persisting now, but without pornography. I think most students—that I encounter, anyway—think that porn is benign, but this issue of campus rape culture is having such an ascendant moment now. I think the impulses are the same.

CATHY YOUNG: Is there a difference in the level of support from students? Obviously, anti-rape activism on campus existed then, but it seems that there’s a much larger percentage of the student body that is swept up in this today. Is that your impression as well?

LAURA KIPNIS: That’s what’s so hard to gauge. It’s not like we have data on this. There’s a lot of attention being paid to rape culture activism, and maybe in some ways, it’s seen to dovetail [with] or have the same kind of constituencies as, Black Lives Matter and the racial justice movements, whereas I think they’re politically different sorts of movements. But I don’t know how much support there is on campus! My own students—I should backtrack and say, the students who marched against me during that campus protest and the students who brought a complaint against me, these were not my students; these were students I didn’t even know.

My own students—they have social concerns, but I don’t think, for the most part, they’re activists. What percentage of students [on my campus] would say they’re in support? I don’t know. There are a lot of students who feel like they need to be on the right side of the issue. So there are people—say, people in student government—it’s a [big] concern to them to make sure that they’re known to be on the right side of the issue. And even frat presidents make all those public statements to indicate that they’re on the right side of the issue, that they support survivors, that they take sexual assault very seriously.

CATHY YOUNG: How did your students react to the charges against you? Were you allowed to discuss the case with them?

LAURA KIPNIS: Yeah, sure. No one would have disallowed it, it’s just—my own students didn’t bring it up, so it’s not like I would have devoted a class to talking about my own situation.

CATHY YOUNG: Were they aware of what was going on?

LAURA KIPNIS: Oh, yeah. My students—they’re sort of sweet. I actually did say to some students that I knew—we were talking in a casual way, and I said, “How come nobody ever brought up the fact that there has been this protest march against me?” They treat me with some irony, and one of them said, “Oh, Laura, we knew about it.” But nobody said anything! (laughs) Maybe they thought it would be impolite.

CATHY YOUNG: Some polls show that there’s a lot more support among students today, compared to ten or twenty years ago, for the idea that you shouldn’t express things that are hurtful to someone else—that offensive speech which triggers someone or causes them emotional damage should be regulated. Is that something you’re seeing? Do you think there is a troubling level of support for censorship, in that sense, on campuses?

LAURA KIPNIS: I’m probably a frustrating interviewee, because I have a hard time generalizing. (laughs) I don’t know. Is there a general level of support for something? I haven’t seen any polls on this. With my own students, they are very much individuals. I think because of the kind of education they’ve had, they’re very attentive to issues about minorities, about discrimination, about social justice, about using language that would make minority people feel stigmatized—any kind of minorities. I remember a discussion recently in a class where somebody used the word…

I remember a discussion recently in a class where somebody used the word… (pauses) What was it? It was some synonym for… maybe somebody said “mentally handicapped,” and somebody said, “I don’t like that term.” Or maybe it was some other term, and he preferred “emotionally handicapped” or “intellectually handicapped.” You have things like that crop up, where somebody thinks someone else’s language is problematic. So yes, I have seen that happen in my classes. Certainly on things like gender, sexual orientation. At the same time, I think they’re very open-minded to the difference, which I think is an upside.

CATHY YOUNG: Speaking of campus speech, your appearance at Wellesley caused quite a controversy, with some professors publicly stating that speakers like you are harmful and shouldn’t be invited. Do you have any further campus appearances planned? Obviously, you’re not Ann Coulter, but are you concerned about protests getting out of hand?

LAURA KIPNIS: I’m going to the University of Oregon and Simon Fraser University at the beginning of May, but not expecting trouble. I’m obviously not as deliberately incendiary as someone like Coulter or Milo [Yiannopoulos], who clearly want to provoke a reaction and are invited for that purpose. So I’d be surprised if anything like that arose, especially since so many of the reviews have made persuasive arguments on behalf of the book.

CATHY YOUNG: Moving on to sexual misconduct, there’s been a lot of debate about whether Title IX is a good way to handle accusations of sexual assault on campus, or should we be channeling those complaints into the justice system and try to refer them as much as possible to the police for a real investigation. Where do you come down on that? Do you think the Title IX system just needs reform so that it doesn’t run roughshod over the rights of the accused the way it has recently, or do you think that we should be working toward deemphasizing it as much as possible and try to work within the actual justice system?

LAURA KIPNIS: The problem is, both sides are a mess. The obvious thing to say is that the campus system has been a kind of overcorrection in response to the feeling, and the actuality, that the justice system and the police have overlooked rape and sexual assault too much, and that it was too difficult for students who’d been assaulted to work their way through that system. The problem is that the on-campus system seems to be very unprocedural. They obviously don’t have the rules of evidence that you would want to see, but they also don’t have real fact-finding capabilities.

When a Title IX officer on campus does an investigation, she or he doesn’t have subpoena power, that kind of thing, and is free to ignore evidence that they want to ignore. I’m not a policy person; I’m a cultural critic. I was in a discussion the other night with Seamus Khan, who’s at Columbia and he’s a sociologist who works on these issues. So I said I thought, if you’re talking about rape, forcible sexual assault, these should be handled by the police—because, for one thing, to expel somebody is not sufficient punishment for assault. And he made the point, which is a good point, that one reason to avoid that system is that it’s often been very unfair to minorities, we know the situation of black men in the criminal justice system. So either way that you come down, there are huge problems.

CATHY YOUNG: Obviously, a lot of the cases that you’re discussing don’t rise to the level of criminal sexual assault, but they may involve one student behaving badly toward another. Do you think there is a place for some sort of campus system that could handle non-criminal but damaging conduct within the community, without necessarily labeling it as rape? 

LAURA KIPNIS: I think that’s a really interesting idea. Because I do think campuses are communities, and the idea of some sort of community judgment or community standards where grievances are brought forward and heard—it’s a really interesting idea. Because the fact is that there is a lot of shitty sexual behavior that goes on, and the majority of it is by men toward women, and anybody who thinks that’s not the case I think has their eyes closed. So, I’m very much in favor of emphasizing an educational approach to this, and especially educating women in how to get themselves out of situations that aren’t going well, out of situations that don’t feel good.

I really do think, the more students I talk to, that there are a lot of women having sex in ways that are either physically uncomfortable or emotionally injurious or some combination, or things have happened that they didn’t want to have happened, people are drunk out of their minds. And honestly, having some drunken guy on top of you who outweighs you by 80 lbs. may not be the world’s best experience. So, I think all that should be talked about more openly, in ways that stress education over regulation.

CATHY YOUNG: So, in a way, this whole debate over “is this rape or is it not rape” is taking us in the wrong direction, isn’t it?

LAURA KIPNIS: I would have to say, and maybe I’m a bit old-fashioned on this point—I think the dividing line is the use of physical force to [make someone] have sex, and I do think that’s a criminal matter.

CATHY YOUNG: Or if we’re talking about someone who is not just intoxicated but physically incapacitated, to the extent that they are unable to remove themselves from the situation.

LAURA KIPNIS: Absolutely true. But then you get into questions that are complicated—how drunk is too drunk to consent, the fact that people can be in a blackout state and seem conscious. I think people are trying to draw hard and fast lines, and Title IX investigators are in that position of making pronouncements in fuzzy situations.

CATHY YOUNG: One of the things that the 2011 “Dear Colleague” letter [from the Department of Education’s Office of Civil Rights] did with regard to sexual assault on campus, besides requiring a lower standard of proof for Title IX complaints, was to prohibit mediation in such cases. Yet it seems that in many of those gray-area situations—for instance, where someone felt pressured into sex but didn’t feel able to speak up—mediation would be a much better way to go. What’s your opinion on that?

LAURA KIPNIS: It seems like a strange mistake, and I don’t understand it at all. Some of these measures really push in the direction of policing and turning campuses into increasingly carceral atmospheres—where mediation I think would make much more sense, and would also be educational as opposed to punitive.

CATHY YOUNG: You mentioned before that there’s a lot of bad behavior going on sexually on campuses and most of it is by men toward women, and it includes women feeling pressured into things they don’t really want. To play devil’s advocate: do you think the way we see this is also partly rooted in very traditional ideas about sex being something men get from women? For instance, if it’s a guy having sex with a woman he wouldn’t have had sex with when he was sober, it’s difficult for people to see him as a victim, even if he feels bad about it the next day. There are studies where almost as many young men as women will say that at some point they went along with a sexual situation they didn’t want, but it’s not part of our cultural language to see these men as having been done wrong.

LAURA KIPNIS: My sense is that there are a lot of contradictory ideas or subjectivities floating around when it comes to gender and sex. I have the sense there are a lot of women students who have three or four different positions on it at once: on the one hand, they want to have sex like the guys, and this could be meaningless and they’ll be the aggressors in the situation and then they’ll ditch the guy, and that’s all fine, and then that kind of competes with this other position of feeling you have been wronged and that sort of thing.

I also do think there is a lot of gender traditionalism that comes out—I say this in the book—when people drink. The more people drink, you get the sense that men become more aggressive and women become more passive, partly because they’re just more incapacitated by alcohol. So it may be that there are guys who have sex in circumstances when they didn’t want to, I’m sure that’s completely true. I do think that men—maybe this is stereotyping, but men are the ones who are more willing to force a situation, to pressure somebody, to coerce, to plead, to persuade. Maybe women have other tactics that they use—that we use to get sex from a reluctant guy. But the problem is, you’ve got this gender traditionalism in the mix with this supposed gender neutrality—we’re all equal here, and girls and guys are all on an equal playing field.

CATHY YOUNG: Still, in some of the situations you discuss in your book—including the one with Ludlow, especially his relationship with the graduate student—the women are very aggressive at times, and may even be in a quasi-dominant position. So isn’t it a lot more complicated?

LAURA KIPNIS: With the grad student, I feel on firm ground saying that, because I read their text messages and emails. I definitely think that was more in love and she had more power in the relationship, partly because she had another [boyfriend]. That’s not something that gets taken into consideration in these proceedings.

CATHY YOUNG: You also mentioned this one case in which the woman sued [claiming she was too drunk to consent], and there was evidence that she had made aggressive sexual advances toward the accused and his friend—

LAURA KIPNIS: Yes, in Colorado.

CATHY YOUNG: And she did get a disciplinary finding against her, because the other man, the friend, made a complaint about her making non-consensual advances toward him.

LAURA KIPNIS: Yes, but that’s a case where she got a $800,000 settlement also.

CATHY YOUNG: And the accused man, in that case, another grad student, was expelled?

LAURA KIPNIS: Yes, he was.

CATHY YOUNG: That was another interesting example that seemed to go against a pattern of intoxicated women being more passive—she was anything but.

LAURA KIPNIS: That’s true—good point.

CATHY YOUNG: Are you familiar with the Amherst case where they were both drunk but he didn’t remember anything, and her text messages showed that she made advances toward him? It seems that in a lot of cases this is very complicated.

LAURA KIPNIS: I like the position that you take on it—in some ways, I agree with you, in other ways, I’m trying to balance all of this out. But I like that that’s what you stress—female agency.

CATHY YOUNG: A number of social conservatives, such as Wendy Shalit in A Defense of Modesty, have argued that the real problem is that we have been chasing a utopian idea of equality instead of recognizing that traditional norms served women best by assuming that they will not have sex in casual situations. Their argument is that those norms empowered women to say no [without having to justify it]. Do you think there is anything to this argument? Should we be more sensitive to traditional notions of sex differences, or go forward to more equality?

LAURA KIPNIS: I don’t find Shalit’s argument compelling at all. I don’t know where to even start with this. (laughs) The version of feminism I would subscribe to looks at historical structures as opposed to inborn [gender differences]. Maybe propensities are inborn, but I also think that these are social structures, and if you’re a feminist you want to push toward ones that allow for women and men to have equal lives and equal versions of autonomy and equality in personal lives. This idea of gender traditionalism as something to [aspire to]—this could not be more inimical to what I think.

CATHY YOUNG: Well, the argument some would make—in the book, you referred to an incident your mother had in which a professor was literally chasing her around the desk and she was batting him away, and you were saying it’s ironic that a woman in that pre-feminist era seemed to be more assertive in fending off unwanted male advances than many women seem to be in our feminist age. And this is where some would argue that partly, in that era, it was presumed that women would reject male advances; there was a social framework in which women were supported in say no or even slapping a man in the face if he was sexually aggressive.

LAURA KIPNIS: Oh, come on—there were also women getting raped, there wasn’t access to birth control. There has certainly been a tremendous amount of progress on the gender front. It’s not like you want to look backward with nostalgia at the good old days when professors were chasing women around [the desk]. I don’t, anyway.

CATHY YOUNG: One area that you didn’t really get into in the book is that there’s a racial angle to a number of these campus cases—minority men who are accused of sexually assaulting white women, and some of these accusations definitely have questionable circumstances. Do you find it odd that at a time when there is so much sensitivity to minority issues, and especially to the issue of minority men being mistreated by the police, there doesn’t seem to be much awareness of that in the progressive community on campus?

LAURA KIPNIS: I’ve heard that there are some student groups that are aware of that. There was some kind of conference—a student conference at Brown, I believe, a couple of years ago, and it was under the auspices of “fight the carceral versions of Title IX.” The term “carceral feminism,” I think, gets brought up by people—and I think it is feminists on the left, who call themselves leftists—who are trying to make that issue be known.

CATHY YOUNG: Do you see the situation [with regard to Title IX] changing at all under the Trump administration?

LAURA KIPNIS: I think everyone is waiting to see what [Betsy] DeVos and these new people in the OCR are going to do. I can only think that they’re going to dial back on the “Dear Colleague” letters. But the question is what that means on the ground because these infrastructures are already so much in place, and with the student activists there is so much pressure to keep the adjudication machinery going—the Department of Education might dial back and it still might not change on campus. I think what will change [the situation] is these cases moving through the civil courts, and some of the decisions that are coming down are really, I think, forcing campuses to review the due process issues. It does seem like it’s all heading for some kind of clash. When we all assumed that [Hillary] Clinton was going to be President, that’s what I assumed—that this would end up, perhaps, in the Supreme Court, over the constitutional issues that are raised by Title IX. At this point, I don’t know—I don’t think anyone is really predicting.

CATHY YOUNG: Perhaps the flip side of this is that the cultural left—for lack of a better word—has been incredibly energized by Donald Trump’s election. Could this lead to more pressure from campus activists? In the current atmosphere where so many people feel there is a “war on women” coming from Washington, do you think there is going to be more of a backlash against anything that’s seen as rolling back protections for women? 

LAURA KIPNIS: That’s a good point; I hadn’t really thought about it, but it makes sense to me. [But] like I said, I think that with more and more of these cases hitting the courts, I think that will achieve some kind of turnaround. Maybe Congress will also subject this to congressional review at some point.

CATHY YOUNG: With your book among others, do you that we will see more of a pushback in the liberal and progressive community against some of the overreach—not only on Title IX but on “safe spaces,” with regard to both sex and speech?

LAURA KIPNIS: I think there will be rethinking,  particularly as more information gets out. I think the issue is that, in terms of Title IX, the information isn’t out there because it’s all confidential. The book by [K.C.] Johnson and [Stuart] Taylor, I think, puts more information out there. I wish it had had a different title—Campus Rape Frenzy seemed to be appealing toward a certain crowd, toward right-wing or anti-feminist sensibilities. [But] it was really thoroughly researched, far better than my book on explicating the tangled history of Title IX.

I do think that people who consider themselves liberals are concerned, certainly, about speech issues. Any classic liberal is concerned about speech [and] due process issues, for sure.

CATHY YOUNG: As far as getting more information out there, do you think the confidentiality rules for Title IX cases should be relaxed?

LAURA KIPNIS: Yes, absolutely. I don’t see a reason for it, particularly since these cases are hitting civil courts and a lot of them under “Doe” directives, where it’s “Jane Doe” and other pseudonyms in the cases. There should be far more transparency than there is. That doesn’t mean people’s names have to be used. But I do think that, as I exposed some of this information because these documents were not, as far as I understood it, confidential—I think just people reading about how these decisions are made and how preponderance is achieved has been shocking for some people, who thought this was all a fair process.

CATHY YOUNG: That was one of the fascinating things in your book—you shed a lot of light on what exactly goes on with the preponderance standard, where it seems to be a matter of, as you put it, either guesswork or caprice.

One final question: at one point, there was an active group called Feminists for Free Expression, which did a great deal to counteract the Dworkin-MacKinnon anti-porn feminism. Is there a need for a group, either feminist or more broadly progressive, in opposition to some of the speech and sex regulations that we’re seeing now?

LAURA KIPNIS: I would love that. You know, my sense is that there are a lot of people who are afraid to say what they really think. People have said that to me personally and in emails. They want to be seen as being on the right side of these issues. But the more people speak out about the bizarre experiences that they’ve had, the sort that I’ve had, and talk about what’s going on behind closed doors—maybe more people will come forward, and such a group would be a possibility.

Racial Conflict on an Unlikely Campus

St. Olaf, a tiny Lutheran college in rural Minnesota, a very liberal campus where four of every five students backed Hillary Clinton for president and where conservative and pro-Trump students have been cursed and threatened, is the improbable site of the latest campus racial conflict. Black students took over the cafeteria during dinner, blocked entrances and boycotted classes Monday to protest seven typed and written racist statements discovered on campus in recent weeks.

Over the weekend, a black student reported having found a note on the windshield of her car that read: “I am so glad that you are leaving soon. One less n‑‑‑‑‑ that this school must deal with. You have spoken up too much. You will change nothing. Shut up, or I will shut you up.” Students gathered Saturday night inside a student union building, chanting: “This ends now.”

“The students have taken over the campus like a coup,” Kathryn Hinderaker, vice president of the College Republicans, told The College Fix in a telephone interview Monday.

A source who reached out to The College Fix on Monday via email said a friend of hers was working in the library Saturday evening and was allegedly pushed aside by a throng of student protesters who demanded she turn over the library intercom for them to make an announcement.

Related: THE FLAW IN THIS RACIAL HOAX: SHE SPELLED ONE NAME RIGHT–HER OWN

“When she refused, they stormed the circulation desk and forcibly grabbed the intercom mic to make their announcement,” said the source, who wished to remain anonymous for safety concerns. “They also ripped the phone out of her hand and off the wall when she tried to call the police.”

Though the reported racist statements, including “go back to Africa,” may have been the work of one or two individuals, the protesters insist that “these racially charged reported and unreported hate crimes are not driven by individual incidents or students, but an ideology that is continuously supported by the administration’s lack of action and the student body’s harmful attitudes.”

College President David Anderson met with protesters in the afternoon and signed an agreement on how to proceed with addressing issues of racism. The agreement seemed to accept the protesters’ view that institutional racism is the core problem at St. Olaf. As part of their terms, students demanded the creation of a task force led by “two faculty members of color” and “three students and one alumni member of color.”

Related: ADD BABSON TO THE LIST OF CAMPUS HOAXES

In addition to their terms and conditions, students put together a separate list of demands, which includes the creation and enforcement of “a comprehensive racial awareness and inclusiveness curriculum” and a revision of the school’s general education requirements to include “mandatory introductory courses in Race & Ethnic Studies and Women’s & Gender Studies departments.”

On March 21, the student newspaper Manitou Messenger interviewed 12 St. Olaf students and several reported having been violently threatened because of their political beliefs, and almost all of them said they felt as though they can’t speak up about politics on campus – in class, online or with their friends.

On the night of the election, a student threatened to beat up College Republicans President Emily Schaller, calling her a “f***ing moron.” Over the next couple of days, she said she overheard multiple students threaten to hurt the next conservative or Republican they saw. Vice President of St. Olaf College Republicans Kathryn Hinderaker said she had a similar experience.

Related: A CONSERVATIVE HATE CRIME HOAX

In the past few days, several anti-white posters appeared on campus.

The Minneapolis Star-Tribune, the AP, and The Washington Post all covered this story, but none mentioned how unlikely it is that a remote liberal campus with only 30 or so black students should be the site of an anti-black crusade. One site, Legal Insurrection, mentioned the possibility of a hoax: “The racist notes at St. Olaf could be real, but this situation is unfolding in a manner similar to the great Oberlin College racism hoax of 2013, in which racist posters were placed on campus by liberal students who wanted to start a dialogue. If you wanted to force your school to mandate race and gender classes, planting racist notes on campus then expressing outrage about it and making demands would be one way to achieve it.”

At other colleges where racist statements or attacks have been reported, many have turned out to be hoaxes, as here, here, here, here, here and here.

Self-Censorship Is Easy to Learn, Particularly in Dormitories

William Deresiewicz is an essayist and author of two books, Excellent Sheep, the Miseducation of the American Elite and A Jane Austen Education:  How Six Novels Taught Me about Love, Friendship, and the Things That Really Matter. He was born in Englewood, N.J. in 1964, graduated from Columbia, taught at Scripps and Yale and now is a full-time writer living in Portland, Oregon. He is a contributor to The Nation and The New Republic. This interview, conducted by Minding the Campus editor John Leo, took place on April 13.

John: You wrote a recent article on political correctness in The American Scholar which drew an unusually high amount of traffic and focused on the persistent attempt to suppress the expression of unwelcome beliefs and ideas.

Bill: The high-profile disinvitations of conservative speakers are probably the best example of PC. But much more pervasive is the constant policing of what everybody says on campus. Mainly the policing of peers by other peers. What they say, things they wear, the language they use. My students understood that there was always something new that they weren’t supposed to say, but they often didn’t find out what it was until after they said it.

John: You said that self-censorship is an easy thing to learn, particularly in dormitories.

Bill: Yes.  Self-censorship sets in very quickly once you’ve been censored. And in the hothouse environment of a college campus where people are living in close quarters and very invested in the good opinion of their peers, it can be very intense.   What’s missing is the core purpose of a liberal education, inquiry into the fundamental human questions, undertaken through rational argument, not the “ustalk” of PC consensus.

John: And then rather quickly in the article, you come to the conclusion that selective private colleges have in effect become religious schools. Explain.

Bill: I think one of the central ways this phenomenon can be understood is that those schools, in particular, are enforcing a certain ideology which has many of the characteristics of religion. And I mean I think it’s a useful way to understand it. I think it’s also an intentionally provocative way because part of that ideology part of that religion is itself to be anti-religious to be militantly secular and very hostile to religion and especially to Christianity.

John: Explain that dogma. I was just going to say you list some aspects of the dogma of this religion.

Bill: I mean obviously there’s a strong emphasis on identity categories and identity politics particularly the categories of race, gender and sexuality. There is also as I said the secularism itself and I think the last element I lift is environmentalism. Now I should say, I mean some of these things are things that I share. I mean I believe that environmental concerns are extremely urgent. The problem is how it gets translated into a dogma rather than what should happen in college which is that people have genuine arguments and you might actually change your mind about things.

John: You say students seldom disagree with one another anymore in class. Why is that?

Bill: As one student said, we all have more or less the same set of opinions, so there isn’t that much to disagree about. Obviously, another aspect is this enforcement of a consensus so that if you do disagree, you’re often very reluctant to say so. And then I think that there’s a general sort of generational attitude that it’s really important to be nice and not confrontational and to support everybody. And you know disagreement, and certainly, the argument is seen as a form of aggression rather than disagreement.

John: And you say where there’s dogma there’s going to be heresy. Right?

Bill: Yeah. I mean one aspect of seeing these places as religious communities or religious institutions is how they deal with defense. When I say that there’s going to be heresy, I  mean that that disagreement will be perceived not as a minority opinion but an impermissible and morally offensive opinion.

John: Right. And you say any challenge to the hegemony of identity politics will get you branded as a racist. As in don’t talk to that guy, he’s a racist.

Bill: Right. And again, I’m using a certain amount of hyperbole. But I’ve heard over and over again from students themselves that this has happened to them, or it’s happened to people that they know.

John: Talk about virtue. You mention there’s a sense that not only is the truth possessed but that the group or the religion is in full possession of virtue– we don’t just have perfect wisdom we embody it with perfect innocence. How does that work?

Bill: Well I mean again and let me also say that this is hardly something that’s confined to the left or to college campuses. I mean we certainly see this on the right. But I’m specifically concerned that it’s happening in colleges. And college is where it should not be happening.

So what I’m talking about is the very clearly embodied attitude, that we don’t need to argue about a large range of fundamental issues because we already know the right answer. But also, that because these tend to be social issues like identity, because we possess the right answer we are morally superior to those who disagree, and that’s why we are entitled to have content for them, to silence them, even to demonize them.

John: And you also say I’m jumping a little bit here that there is less interest in a critical mentality and learning about how to live a good life and how to develop and what you should do in life there’s less emphasis on that.

Bill: And what I’m talking about is the core purpose of a college education is to debate, to debate within yourself, what is true and good. So instead of debating, the questions that political correctness regards as settled are precisely the questions that college should open up to debate. And again for everybody, not just for people on the left but also for people on the right.

John: And the people who are unapproved or demonized on campus are conservatives, religious students, particularly Christians, students identified as Zionists, athletes and white males in general. Right?

Bill: Broadly speaking that’s correct.

John: How did that come to be. Why is the white male a demonized figure?

Bill: Well I mean this sort of grows out of a lot of the thought on the left for decades and it’s implicit in the premises of identity politics. It’s the idea that we live in a society that’s dominated by white racial supremacy and male gender domination. I actually agree with those premises. I do think we live in a society where there is still great systemic racism and great systemic sexism, and I think it’s foolish to deny that. The problem is what you do with that.  I think one of the unfortunate things that political correctness does, especially in college campuses does, is that it stigmatizes individual white people and individual males and especially white men, especially straight white men. As if they were responsible for the systemic situation and that somehow by treating them as lesser it would it would actually help the systemic situation. This is revenge. This is confusing equality with revenge, but equality is not revenge.

John: And you say that race, sex, and gender are the dominant categories, of course, but what happens to class? In your opinion, class has not really been considered, right?

Bill: So what I go on to say here, I mean we can talk about everything we just talked about and the development of a kind of religion on the left, but in the second half of the piece I connect this to things I’ve written about with higher education before. Which is that what this really is about especially at elite college campuses is concealing the role of class, because class is the one identity category that we never talk about– not in society in general and not in a system of political correctness in particular.

But it is the purpose of elite colleges to reproduce class. They mainly enroll affluent students. And the purpose of affluent families sending their kids to those schools is to make sure that their kids remain affluent, so we’re reproducing the class. But obviously,  if you are a liberal, if you’re a progressive, that would cause enormous cognitive dissonance. You would be embodying the thing that you’re pretending to fight — inequality. So political correctness provides a cover, and it enables you to say you’re actually morally virtuous because you’re against racism and you’re against sexism and unable to conceal the fact that all that may be true, but you are embodying classism.

John: I just wanted to say the politically correct culture, in lumping all whites together loses all nuance. You lose the Appalachian whites and other struggling whites who may have voted for Trump in rebellion against this regime.

Bill: That’s exactly right. Even before we get to working-class whites, as a Jewish person, I resent being lumped together with all of the white people because of my historical exposure; my personal experience is not the same as every white person. But you were talking about this other thing. So there’s a whole missing class on elite college campuses. The college campuses have, and I think admirably made an effort to include historically marginalized groups, people of color. I think that’s good. But then they can point to the socioeconomic distribution of their student bodies and say look, you know 10, 15, 20 percent of our students come from lower-income groups. Which isn’t very many anyway but, fine, it’s better than nothing. But the vast majority of those are non-white.

So 40 percent of America, which is the white working class, is essentially excluded from elite college campuses. You know, here or there you’ll meet someone from that background and they tend to feel extremely alienated. Because that class is absent from the campus, it’s possible to pretend they don’t exist. Which I think was the huge liberal mistake in 2016, or it’s possible to demonize them which was the other liberal mistake in 2016, they can be dismissed, they’re deplorable, whatever. So I think that there are real social and political implications of raising an elite in complete ignorance of this huge chunk of the country.

John: Your theme seemed to shift a little bit. Your theme that on the whole, the PC-infected people don’t study to learn about the human condition or to find their place in the world. Since they have a sense that they have all the truth they need. Is that fair? I mean I interviewed Harvey Mansfield last year, and he said something very similar about the kids at Harvard. He said they don’t think there’s anything more for them to learn. Which I thought was surprising then, but now it seems to make more sense in light of your views.

Bill:  I think that that’s absolutely right. I mean listen let’s differentiate. They’re there to learn certain chosen and specialized body of knowledge I don’t think they would ever say that there are more to learn about biology or economics or English literature if that’s what they’re studying. But that’s sort of the technocratic education. That’s education to become an expert. That’s kind of said over again on one side. The side that I’m talking about that I imagine Mansfield was talking about is sort of self-knowledge is sort of social wisdom for lack of a better word. It’s moral knowledge. The sense that your own exploration about what a good person and a good society are has more room to go. I think that’s what’s not being, let me say, listen, I don’t think that’s anything new about being eighteen. I mean I was like that when I was eighteen. What’s new is that the colleges aren’t doing anything to disrupt it, for a variety of reasons some of which we haven’t really talked about.

John: If you were to project reform what would it consist of? What should we do about the condition we are in?

Bill: There are so many things. Partly because as we’ve been saying these things are rooted in some pretty broad problems. But you know, what I say in is that if we’re going to talk about campus speech, I think the rule of thumb should be the First Amendment. OK, so no speech codes. No disinviting speakers. If it’s permitted by the First Amendment, it should be permitted on campus. And if it bothers people that’s part of what free speech means.  It means tolerating the speech of others even and especially when it bothers you.

Beyond that, I certainly think that we need admissions policies that give preferential advantage not just to marginalize racial groups but also to class. I think we need class-based affirmative action in addition to or instead of race-based affirmative action. And then more broadly, and this is sort of what my last book, Excellent Sheep, was about. We’ve entrusted the training of our elites to a set of private institutions that will have their own interests that they will serve first. That training should involve broader leadership.

Instead, what we really set out to do in the 1960s and did all the way through the 1970s was have great, free public higher education. And if you look back at the colleges that each of the major party presidential candidates went to since Harry Truman in 1948, and for the first few decades after the war, almost all of them went to public universities. A few of them, like Truman, didn’t go to college at all. Since ‘88 they’ve all gone. Almost all of them have gone to private, basically Ivy League or equivalent colleges and graduate school.

This is a problem, but it’s a problem essentially created by the tax revolt. You know we decided that we weren’t going to pay for other people’s kids to get a good education. So you only end up screwing yourself, because you’re going to have kids some day too. And you’re going to want them to be able to go, not take out $50,000 in loans to go to college or not have to go to a public university that’s desperately underfunded.

John: Say something if you will about the leadership at the colleges. I run this site on the universities. We have a lot of articles on Yale, and we watch it pretty carefully. They run kangaroo courts, let the feminists expand the definition of sexual assault and investigate a professor without telling him and for some reason, have a major disruption over Halloween costumes–just amazing that a major university could behave that way. Do you know about that?

Bill. Yeah. Sure.

John: Well I thought what you said about the students being in the saddle all these days was what made me think about Yale right away because one of the students really abused the Christakises — husband and wife professors — threatened them, cursed them, and got no penalty at all for that, no suspension, no expulsion. Whereas the two Christakises were driven off campus. That sort of made me think of your comment that the kids are in the saddle now and the teachers are teaching with their tails between their legs.

Bill: That’s absolutely right. Take the Middlebury incident where their teacher was assaulted. I haven’t been following the aftermath carefully, but I don’t think anyone was expelled or maybe even suspended over that.

John: They said something would happen. They always say that. They said that at Berkeley. “Just you wait and see what we do.” That sort of thing and then there’s often a special commission that reports just the day before Christmas. I don’t think anybody’s been expelled anywhere. And the current routine is not to make any arrests, so nobody gets punished that way. So what do you think about that system?

Bill: Well here’s what I think about it because I dealt with it as a professor, at Yale and elsewhere. But it’s not specifically about what we’re talking about -– abusing teachers. But for instance, when students plagiarized they were never properly punished. And I remember one case where a student (it was the most cut and dried version of plagiarism you could possibly imagine). And when I reported it to the Dean, I said promise me that this time there’ll be consequences.

And of course, in the end, there were no consequences. These schools have come to treat their students as customers. They will almost never throw a student out, no matter what they do. They don’t want students to feel like they’re not going to graduate. Graduation rates are also a part of the U.S. News & World Report statistics.

No one’s ever going to flunk out at this point. Not going to happen. Even just giving students an F in one class is more or less impossible. And that’s the process. Once you’ve done that and once it’s become clear to students that they can basically get away with anything

John: Back up a little bit. It seems to me that in your analysis you’re really saying that the kids at the elite colleges are not really getting an education. Are you saying that?

Bill: Well. Yeah. I’ve said that.

John: Well then that’s a serious problem. If you can’t get a good education at Yale, Harvard or Princeton, where are you going to get it? And if something is that radically wrong, what should we do about it?

Bill:  Well again let’s say a couple of things. First of all, if we’re talking about education in a narrow sense and a technocratic sense, I would not say that that’s not true. I mean they certainly are producing very well qualified scientists and blah blah blah. So that’s not what I’m saying. I’m talking about education of a different kind. Outside of the sciences, it’s often very difficult to really have an intellectually rigorous education. There are some schools still do it.

Reed College in Portland is one of those schools. There are other schools that I can name. It’s rare. It tends to be bad for business. But listen, I’m not sure that American society cares that much. People go to college to get credentialed. If it’s a prestigious college, they want a leg up. They want to be injected into the elite at high speed. These colleges still serve those purposes. I don’t think people care whether someone’s getting a rigorous education. Sometimes employers will complain, and employers have complained in surveys and studies that relatively few people they hire are really equipped to do the kind of thinking that they want them to be able to do.

John: But aside from the scientists, who have to deal with ideas and technical training, a lot of kids just float through the four years and then do nothing. Manhattan Institute, where I was for several years, got drawn into concern about education because employers in New York City couldn’t even hire kids for drudge work out of college. They just couldn’t function at all. So the quality problem stretches from top to bottom of the spectrum of brains.

Bill: It certainly isn’t a problem just at the fancy expensive schools. I don’t think that our public universities or third-tier schools are necessarily doing a good job either.

John: I wanted to ask you one or two questions about the earlier book Excellent Sheep, out in 2014. You were saying in effect that we have been churning out blinkered overachievers and conformists.

Bill: Yeah. Again there are exceptions but I mean, that’s right.

John: If you were doing that book again, how would you change it? Is there anything different that you would put it in now?

Bill: No, because I mean I’ve been thinking and writing, speaking, listening, reading about this for years before I wrote the book. Since then I would say the main thing that I’ve learned is just how widespread the things I described are. I mean I was talking about elite private and even elite public colleges. Say a hundred, hundred fifty institutions in the United States. Now it’s a broader trend.

What I’ve discovered is that a lot of what I’m talking about is true at many colleges in other countries and in K through 12 education as well. That is sort of a systemic problem. I blame the admissions process, still a big culprit. But really I think it’s about the way our ideas globally about education and what it’s for have changed. And if we see education simply as being in the business of producing workers for the job market, this is where we’re going to get. I mean it may be paradoxical because as you said, we’re not even doing a good job doing that.

I think it’s because we’ve set the terms so narrowly that we think that if we have kids solving equations 5 hours a day from the time they’re 6 years old we’re somehow going to produce good engineers. That’s not how it works. You need to produce a human being, and a human being is also going to be the best worker because there are going to be able to think for themselves. But we have you know we’ve tried to make education as efficient as possible. It’s like if a Martian were asked to design education that didn’t really know anything about actual human beings. So you try to leave out all the parts that supposedly aren’t necessary, but they are necessary.

And ironically you know we’re doing a lot of this because we feel the heat from our East Asian and South Asian competitors. They seem to be doing a better job. But actually, those very countries are looking at us and saying how can we become innovative? How can we move up the value chain so that we’re not just assembling products that are designed in California? And their answer has been we need our students to get more liberal arts. We need to be able to think flexibly and creatively. But we’re going in the opposite direction because we somehow think that those things are frills.

John: OK. Let me switch back to the earlier discussion. Isn’t there a long-term price to pay when you allow a culture to dominate the elite institutions and maybe even some of the publics based on racial antagonism toward whites. And sometimes Jews too because the BDS stuff has really gotten out of control. Don’t we pay a price letting that go on and not doing anything about it?

Bill: To me, the left just paid an unbelievably large price for this last year. I mean I’m not saying this is solely responsible for the election of Donald Trump. But you saw in Hillary Clinton in her campaign in the Democratic Party establishment the consequences of exactly what we’re talking about. People who really do think that the Democratic elite is out of touch not just with the people who voted for Trump, they’re out of touch with a lot of people who voted for them.

Among the elites are a lot of people completely ignorant of anybody who isn’t exactly like them, and they can’t understand how anybody could have a different opinion once you’ve explained things to them clearly enough. And I think it’s because their whole life their whole training their whole education has been in this bubble of other liberal elites whether it’s at the colleges or before that at the private schools or the wealthy suburban public school.

John: But I’m thinking in terms of the whole of American culture.. All my friends say don’t worry about these kids that are shouting down speakers once they get out in the real world, they’ll learn. What if the real world is like these kids, grown up? Maybe they can carry the adult world with them. What if there’s a huge lobby for the Supreme Court to find a big hole in the first amendment for hate speech.

Bill: Yes. I mean whether we’re actually going modify the First Amendment, I’m skeptical. I would say that we already see it in the culture at large. We see it in those parts of culture that are dominated by liberals. We see it in Hollywood. We see it in the conversation the liberal media. Listen, I don’t think conservatives have anything to feel smug or complacent about with respect to this because I think they enforce norms just as ruthlessly on their side.

But obviously, we’re all suffering from the fact that American society has largely been divided into two mutually hostile religions. Each of which is self-contained in this way. So yeah, I mean I think we’re paying that price. I don’t think left political correctness is solely responsible for it, but I certainly think it bears a lot of the blame.

John: Last question:  Do you have any ideas for reform or to obliterate or at least dent this tendency of partisanship and the antagonism behind the PC ?

Bill: Well, I mean you asked me before about what colleges can do in terms of admitting more white working-class students, changing their own attitude about speech on campus, about how they treat their students as customers. I think the larger sort of polarization in American culture is going to be very difficult to address.

And I don’t think that there are easy solutions. I think that we need to I think probably on each side the left within itself and the right within itself we need to change the norms. And like I said in The American Scholar piece, radical feminists are attacking other radical feminists. So I think in general we need to listen even within our own camps as a way to start to begin to listen to each other. But the way you begin to listen to other people is by starting with a recognition that you don’t know everything and that you aren’t the most moral person in the world and we seem to be so addicted to moral superiority. I mean I think there’s some truth to the idea that this is America’s sort of Puritan nature coming out again. You know, everyone is a member of a tiny group of the elect.

John: Good. Thanks very much for your time, Bill.

Colleges Still Lack Integrity on Canceled Speeches

At Middlebury, where Charles Murray was prevented from speaking about the disintegrating white working class, college president Laurie Patton made some appropriate comments on the need for free speech. But her remarks seemed slightly out of focus, as if the crisis revolved around discord between two groups of students, not basic freedom of expression, and that the job of Middlebury was to help guide disputing factions into getting along.

In a March 4 statement to the campus, Patton wrote: “The protests and confrontations in response to Charles Murray’s appearance laid bare deep divisions in our community. The campus feels different than it did before. It will take time and much effort to come together, and what the future ultimately looks like may not be anyone’s ideal—at least not for a while. We have much to discuss—our differences on the question of free speech and on the role of protest being two of the most pressing examples.”

This is verbal dithering. Free speech is not a “question” for discussion. It’s an essential need of any college or university. Without free expression, a college or university becomes a seminary for the dominant campus faction. Or as liberal scholar Robert Reich, puts it, “colleges become playpens.” Patton calls for everyone to submit community-building ideas for consideration. Compare Patton’s meandering comments to this focused one from a column by John Daniel Davidson of the Federalist:

“Our college students have come to this impasse in large part because their parents, high school teachers, college professors, and school officials have all failed them. They have not only refused to instill in them a reverence for the First Amendment, they have taught them to despise the Constitution and the Bill of Rights, the very things that protect their right to protest. In so doing, they have turned them into the thing they claim to despise most: fascists.”

Note that 65 of Middlebury’s professors signed a statement strongly backing free speech. Good. But that’s just one-fifth of the faculty; 240 didn’t sign. Nationally, faculties have not been a factor in supporting free speech. As in most issues of college decline, they have been quiet onlookers. Meanwhile, a few people on the left dream of a hate-speech exception to the First Amendment, or think the exception has already been made. Former Vermont Gov. Howard Dean tweeted on April 20, “Hate speech is not protected by the First Amendment.” He is quite wrong.

Another concern is the endless delay.  Patton warned that sorting out the facts of the March 2 shout-down of Murray would take time. Nine weeks later, with classes at Middlebury ending in mid-May, many are concerned about the administration running out the clock without suspending or expelling any of the perpetrators.

Since February 1, when violent and masked demonstrators, canceled Milo Yiannopoulos at Berkeley, starting fires, tossing Molotov cocktails, beating people in the crowd and giving at least two people concussions, we count ten campus speeches or events disrupted or canceled on campuses. The responses by the colleges and universities has been meek with little taste for standing up to the visiting thugs.

When Yiannopoulos attempted to speak at Berkeley, police kept inside a building making no attempt to take control while the riot proceeded outside. Primary administrators (Patton at Middlebury, Chancellor Nicolas Dirks at Berkeley) have let us know at length what they think of Murray and Yiannopoulos. But nobody cares what their opinions are, just that they will act responsibly to keep the peace and let free expression proceed.

Meeting no resistance, violent agitators are likely to push further each time, though the end of the school year may postpone increasingly disastrous behavior. But college administrations will have to change and defend their campuses. That will mean a willingness to make arrests, to expel anyone showing up for a campus talk in a mask, to film the disruptions and to make decisions on penalties before months of delay have passed.

The disruptions and violence aren’t going to fade without some show of resistance. Keep in mind that the University of Missouri, after offering no resistance to Ferguson-related riots on campus, had to close four of its dormitories because many fewer students cared to attend a university that couldn’t keep the peace.

The University of California, Berkeley, after canceling Anne Coulter’s scheduled speech and hearing that she was determined to deliver it on April 27, announced that she would have to deliver it on May 2, a dead time on the academic calendar. This is gamesmanship, showing only the university’s disdain for the speaker. Having flubbed the Yiannopoulos speech, the university plays games with the Coulter talk. When will the colleges and universities act with basic integrity?

Some Faculty Say Diversity Lowers Academic Quality

Harvey Mudd College has been roiled by a self-study, informally titled the Wabash report, that referred to some anonymous faculty declaring that efforts to promote diversity in the student body had lowered the quality of the school.  At first, the school tried to block publication or censor parts of the report, completed in 2015, but leaks began and The Student Life, the school newspaper, ran what it said was the full report on March 24 of this year.

In a letter to students four days later, the Faculty Executive Committee wrote: “A small number among our faculty have expressed their concern that the admission of women and marginalized students has led to a lowering of standards, but a majority of faculty members disagree. One only has to examine student performance in a wide range of courses to see that the intellectual richness we love at Harvey Mudd has been enhanced by a diverse student body.” The report has still not been officially released.

Science and math are important at Harvey Mudd, one of five liberal arts colleges in the Claremont consortium that also include Pomona, Scripps, Pitzer, and Claremont McKenna, plus two graduate schools.

A committee examining the Harvey Mudd classroom environment commissioned a study from the Center of Inquiry at Wabash College in Indiana. Two representatives from the center visited campus and conducted focus groups with students and faculty members. The reference in the Wabash report to possible student decline from diversity efforts is low-key, vaguely attributed and brief:

“…a significant number of faculty thought that Harvey Mudd students had, over time, become less capable of, and less interested in, meeting the challenge of Mudd’s difficult curriculum. While it is not unusual for us to hear faculty lament ‘the decline in the quality of students,’ what was unusual, in our experience, was that many students had heard and felt this sentiment from some of their faculty. The students had also heard that they weren’t as good as Mudd students in the past because there are more women and underrepresented ethnic minorities at Mudd now. While some students brushed off these comments, others either resented them or took them to heart.”

The report spends a good deal of time discussing the lack of student interest in the college’s honor code and even more time on students’ feelings that the pace and the amount of work required at Mudd are too heavy and relentless. The long list of student complaints included these:

“I realized there would be more flexibility in college, but it was much harder than I thought it would be.” • “You’re always thinking, what’s the next thing to do?” • “I have no extra time for anything really.” • “I know I’m not procrastinating because I don’t have the time. I worry that my shower takes too long.” • “I want to have time to go to the store, buy food, get a haircut, do laundry, but I can’t because anytime I spend doing that is time I’m spending not doing homework.” • “Usually I stop when everything is done for the next day, but there’s always more stuff to do.” • “The first semester is hard but doable. It’s not as bad because it is pass/fail. The second semester is horrible. I was working so much, and I don’t remember anything.” • “I felt like I was being clubbed in the head by problem sets.”

Faculty comments about student workload and its impact included: “Mudd has an oppressive curriculum.” • “‘Happy’ is not a common way of describing Mudd students.” • “When they graduate, a good chunk of Mudd students aren’t sure if they would do it again. • “There are no role models for students here. HMC seniors are burnt-out. They’re not inspiring students to develop good habits.” • “All students can do physics here. They just can’t do it with all the other things they have to do.” • “Play is not an institutional value here.” • “Students don’t have time to reflect or relax. “Students are stretched so thin that if any little thing goes wrong, it all blows up.”

Student protesters concentrated on more mental health services, possibly because the faculty comments on diversity lowering school quality were tucked away in an unreleased report run only in the school paper. They wanted funding for mental health services to be boosted every year by 25 percent until the 2021-22 academic year. They called for a release of the student affairs office’s budget, and additional money — $3,000 each — for six student groups that represent minority interests on campus.

The administration also should carve out dedicated spaces in the college’s new academic building for each of these six groups, they wrote. When administrators didn’t respond to the demands, the students staged a sit-in April 12.

Later that week, students organized a march around campus and presented administrators with their demands. They want five new counselors for the coming academic year, with three of them being people of color. “When administrators didn’t respond to the demands, the students staged the sit-in April 12.

Maria Klawe, the college president, compromised on some of the student requests at the sit-in. She will provide $1,500 to each of the six minority student groups, a one-time allocation, with the administrators willing to consider more in the future.

DePaul—The Worst University for Free Speech?

In February, the Foundation for Individual Rights in Education (FIRE) named DePaul University as one of the worst 10 universities for the protection of free speech. It was not the first time that DePaul has been on FIRE’s radar.  Most recently DePaul University was in the news for actions which have blocked conservative speakers and limited the ability of the College Republicans and the conservative student group Young Americans for Freedom (YAF) to get their message out to the DePaul campus.

No Milo, No Shapiro

Over the summer DePaul denied permission for the conservative students to host a talk by Milo Yiannopoulos, the controversial Breitbart editor whose talk the previous spring at DePaul had been closed down by protesters. Permission to invite Ben Shapiro to give a talk in the fall was also denied, in this case, because of fears of disruptive protests.

At the start of the school year, the school administration required the DePaul Socialists to spend about $360 for security personnel because it featured a talk about Marxism. According to the administrators, the topic was controversial. A request to put up a poster advertising the College Republicans featuring the slogan Unborn Lives Matter was denied permission by the university which claimed it was an attack on the Black Lives Matter movement. In November at a talk by Christina Sommers, the conservative students arranged for Shapiro to attempt to join Sommers at the event. When he was blocked by campus police from joining the event, there was a prearranged walk out and reassembly at a nearby off- campus venue where Shapiro could be heard.

Fear of Chalkings

The latest round of conflicts started in April 2016, when conservative DePaul students chalked pro-Trump slogans around campus, including “Build the Wall,” “Blue Lives Matter,” “Stand with Israel,” “Abortion is Murder” and “Trump 16.” The following morning the chalkings had all been cleaned off, and the administration banned further chalkings on the grounds that they could threaten DePaul’s status as a tax-exempt 501 (3C) institution. In response, the conservative students arranged an on-campus talk by the Breitbart writer Milo Yiannopoulos that was ended by rowdy protesters who wrested away his microphone and refused to let the event continue.

Administrators had forced the conservative students to pay a considerable fee for security. As the event unfolded, not only did the DePaul security not intervene to halt the disruption, but the university administration instructed police not to interfere. So conservative students had been forced to pay a lot of money for a security force that in essence participated in the cancellation of the event.

The protesting students used the social media response as the central point of their protest over the president’s handling of the issue. First, as reported by the school newspaper, he was widely criticized at a meeting with angry students. Later, at a meeting with faculty, he was viciously assailed by a group of activist professors, many of whom called for him to resign. Somehow, in the space of a few days, the student disrupters had gone from aggressors to victims and the conservative students had gone from victims to victimizers.

‘Too Conservative’

These events have not occurred in a vacuum. I recently retired from DePaul after 27 years, and I can say without hesitation that DePaul has a nasty habit of suppressing views which are considered “too conservative.” The university president disingenuously says that DePaul only forbids speech that is intended to wound.

There is an activist core of faculty and administrators who believe that the purpose of education is to instill a set of liberal talking points in its students. This is done through its hiring practices, both academic and administrative, its curriculum development, its regulation of student groups, and when pushed, through the outright suppression of contrary views.

The university president is quoted above in the school newspaper saying “As we experienced last spring, it’s not difficult to agree that there is a difference between a thoughtful discussion about immigration and a profane remark about Mexicans scrawled in the quad, or between a panel on racial climate and a noose — a powerful symbol of violence and hatred — outside a residence hall. In both recent cases, the first, we encourage; the second, we abhor.” With all due respect, this quote is a perfect example of a straw man argument. No group was asking permission to chalk up the sidewalk with bigoted slogans or place nooses in residence halls. What has been banned is Ben Shapiro who expresses conservative positions and a poster that borrowed its phrasing from the slogan “Black Lives Matter” to express opposition to abortion.

The recent events didn’t happen in a vacuum. DePaul has a long history of using its resources to promote one-sided positions on gun control, the Iraq War, American foreign policy, the Arab/Israeli conflict, gay rights, immigration, crime and police accountability. At times it has shown hostility towards students and faculty who run afoul of the prevailing campus orthodoxies. What has made DePaul stand out is there is no pretense of objectivity. There is an influential body of faculty and administrators who believe the core mission of the university is to promote what could be summed up as “The Progressive Agenda.” While they claim to be promoting dialogue on issues such as race and gender, the easy use of terms such as racist, homophobic, transphobic, Islamophobic, sexist, and ableist guarantee that there will never be an honest discussion of such issues.

DePaul’s free speech controversies over the years cannot be extracted from the political climate that has been promulgated as part of its mission.

An Urban Mission

I started teaching at DePaul in 1987, and though initially I heard comments about an urban mission, the school seemed basically normal. This began to change in 1990 with the acceptance of a several million dollar Lilly Foundation grant to develop programs in multiculturalism. In the fall of 1990, a series of workshops were held, mostly around themes of identity.

In June 1994, then President of DePaul Jack Minogue authorized the creation of a large task force (The Multiculturalism Committee or MIC) made up of faculty, administrators, and students, to make recommendations on how DePaul could start to infuse multiculturalism into all of its activities. On February 7, 1995, Minogue sent out a memo to the entire university community with the report of the MIC and a statement pledging the university to work to implement its recommendations.

The recommendations began with a discussion of how to define multiculturalism including the reports working definition:

Multiculturalism is an approach and praxis that seeks to eliminate prejudice and bias of any type, conscious or unconscious, individual or institutional, which serves as a barrier to the survival and self-determination of individuals and communities. For example, a multicultural approach to scholarship and teaching is one which gives priority to the inclusion of those communities and cultures which have been historically disenfranchised, oppressed or excluded; seeks to equalize unequal power relations between groups, and strives to lessen the disparity between the privileged and those less privileged. Reaffirming their humanity and cultures as creators of knowledge and makers of history, these communities then redefine power relations and as such forge the transformation of knowing and place.

Uprooting Prejudice

The report describe the committee’s task as “not to impose a new orthodoxy, but to uproot the traditions of prejudice, exclusion, bias, racism, classism, ageism and homophobia, embedded in the academy as a whole and within our respective fields, in part by advancing an agenda that is by definition constant and critical.”

An extensive set of recommendations followed that segmented into General recommendations, faculty subcommittee recommendations, student subcommittee recommendations, and staff subcommittee recommendations. The various subcommittee recommendations were further segmented into very specific timelines for implementations. There were, for example, a total of 35 recommendations from the student subcommittee, 25 for the first year alone.

Among the first year recommendation for faculty was the proposal to enhance opportunities for faculty needing protection (i.e., women, racial ethnic and religious groups; non-heterosexuals and the physically disabled) to participate on committees with authority to affect change in the institution or to advance to positions of leadership on specific committees; and include for participation those perceived as aggressive and/or radical.

The student recommendations for the first year included the demand that the student newspaper be used as a forum for making the DePaul community aware of issues facing students regarding multiculturalism, increase student aid and scholarship money for minority students, and add a question on the instructor/class evaluation form to inquire regarding the sensitivity of the instructor and the extent to which the course attempts to address multiculturalism. Among the 25 recommendations, the most Orwellian were to “offer financial incentives to the diverse populations through a mandatory, universal, ongoing and continuous program of training workshops and retreats which are sensitive to the different levels of awareness of university employees (faculty, staff, and students) and provide an opportunity for growth and development.

25 Recommendations

In his memo, essentially accepting the recommendations, President Minogue said, “The university is deeply indebted to the members and leadership of the Implementation Committee for their fine and timely work on bringing previous initiatives and work on multiculturalism and diversity within the DePaul community, as well as recommending new initiatives.” The faculty as a whole either approved of the recommendations or basically ignored them. A charitable assessment is that they were simply a way forward to make the university a more tolerant and inclusive place. A more cynical and probably mere realistic view is that the report was a recipe for dividing up the benefits that could be extorted from the university and distributed among a collection of “underrepresented” subgroups claiming various degrees of victim status.

To be fair, not everyone liked the recommendations. A guest column by two students in the student newspaper in March 1996 asked, “Is it just us or have others noticed DePaul’s secret agenda to divide us, masked as multiculturalism?” Their complaint was summed up by the statement “Multiculturalism is what an ideal world would be; tolerant of all people. DePaul’s version is exactly the opposite. It divides students into separate groups and magnifies their differences.”

The MIC report is a blueprint for how the culture of political correctness would come to dominate the handling of conflicts that involved questions about free speech. Almost all the PC insanity that has exploded on college campuses in the past couple of years-safe spaces, micro-aggressions, speech codes, diversity bureaucrats, freshman orientation indoctrination, diversity training- can be found in embryonic form in this document. Almost immediately, clashes with students over free speech started occurring.

In the spring of 1995, the school newspaper the DePaulia reported on an arrest at a dance sponsored by Housecall, a DePaul student organization sponsored by Multicultural Student Affairs that published a quarterly magazine centered on African American issues.  According to the police, the dance had been advertised on at least 16 area campuses as a “booty call.” The trouble started when two groups got into a conflict. Police were called, and two people were arrested. The DePaulia story quoted the police report that said when police arrived they “learned there were several fights and the crowd refused to leave.” Once again relying on the police report, the DePaulia article stated “after the reporting officers began to disperse the crowd, another fight ensued, and officers ‘observed several M/Bs [male blacks] throwing chairs and trash into the crowd.’”

In reaction to the story in the DePaulia, the Association of Black Students (ABS) demanded an apology from the student newspaper. The next edition of the paper covered the black students’ version of the event and published an editorial in which the newspaper stated, “We empathize with the people who were offended or felt that the article damaged the reputation of Housecall, as this was not our intent.” This response by the DePaulia did not satisfy some students who took it upon themselves to destroy the entire press run of the newspaper.

Punishing the School Newspaper

A letter that appeared in the paper the following week reported that the President of the university, Jack Minogue, stood and watched them do it and did nothing to stop them. The ABS then staged a sit-in in the DePaulia office. In a reversal of reality, the administration temporarily suspended publication of the newspaper, blamed the event on the staff of the DePaulia, punished the paper by forcing the staff to abandon their office in Lincoln Park and make do with facilities at the inconveniently located downtown campus, accept a faculty advisor for the following year, submit to diversity training and agree to publish an issue entirely devoted to diversity. The ABS students were given amnesty for their actions, letters were sent to faculty asking them to forgive any missed work by the sit-in participants and an administrative position was created for a director of diversity with a salary of around $70,000 per year.

In the aftermath of these events, there were numerous columns and editorials in the local newspapers criticizing DePaul for refusing to stand up for the freedom of the press. At DePaul, such criticism was muted, and for many who are still around, it is pointed to as a great step forward in the school’s mission of promoting inclusivity and social justice.

Over the next few years, a new liberal studies program included a menu of freshman seminars, a sophomore course in multiculturalism, a junior year experiential learning requirement and a senior year capstone course in the student’s major that would weave together the various threads of the program. Many of the first-year courses had themes of social justice. Of the first twenty freshman seminars in the program, I counted thirteen that were related to themes of race, gender or some other form of oppression

I volunteered to be on a committee that set guidelines and referred course proposals for the sophomore seminar in multiculturalism. In an email to the dean offering my services I told him I was concerned that critics of multiculturalism such as Shelby Steele and Christina Sommers would not be considered for the classes. I was told that my services would not be needed. At the time I was chair of the math department, and as such, I attended the monthly meeting of chairs and program directors run by the dean. In a discussion of how we award transfer credits, I asked what type of course would be accepted as transfer credit for the sophomore seminar. The dean exploded and screamed at me “you’re the chair of the committee, you decide.” In retrospect, I should have simply immediately walked out; but I sat there, and the meeting proceeded without getting an answer to my question. The point was made that questioning the appropriateness of the school’s social justice agenda would not be taken kindly.

The political climate at DePaul would be on full display following the events of 9/11. In the wake of the attacks on the Twin Towers, the Pentagon and United 93, the DePaul administration reacted by sending a series of emails to the entire DePaul community warning about blaming Muslims for the attacks. In language that included reference to the internment of the Japanese after Pearl Harbor, it reserved its concern for the possibility that someone might make an insulting remark to one of the DePaul students of Arab background.

On 9/13, two days after the destruction of the Trade Center, the political science department held a forum that advertised itself as getting to the deeper meaning of the events. What actually occurred at the forum was one faculty member after another getting up to denounce American foreign policy as the cause of the attacks. The forum was attended by a large crowd including many of the college’s administrators who applauded loudly as the newly appointed visiting professor of political science, Norman Finkelstein, said that “difficult as it was, it was important to empathize with the hijackers” and “Americans care only about their consumer products.” I eventually stood up and yelled “God Bless America, Goddamn DePaul” and walked out.

Three years later, at a student activity fair at the start of the school year, an adjunct professor at the school for New Learning, Tom Klocek, got into an argument with a group of students from the Students for Justice in Palestine (SJP). They were handing out leaflets claiming that Rachel Corrie had been deliberately murdered by an Israeli bulldozer when she lay down in front of it to prevent it from destroying tunnels used to smuggle terrorists into Israel. To put the event in context, one week before this event, there had been several horrifying terrorist attacks including the slaughter of 350 school children in Beslan, the blowing up of two Russian airplanes in midflight and a bomb placed on the Moscow subway. In response, El Arabiya published a statement decrying Muslim violence against others that included the widely quoted statement “that while not all Muslims are terrorists, it is extremely painful that almost all terrorists are Muslim.”

Upon encountering the SJP leaflet, Klocek got into an argument with the students about who was responsible for the violence in Israel. In response to the students comparing actions of the IDF to those of Nazi Germany, Klocek quoted the comment from Al Arabiya. Further arguing ensued, Student Affairs was alerted, and Tom made a gesture of flicking his thumb under his chin and left. The students complained that their ethnicity and religion had been insulted and Tom was suspended with pay for the rest of the quarter and a letter was sent to the DePaul community mentioning that there had been a couple of incidents of DePaul not living up to its values. I wondered what that was about until an article was published in the DePaulia describing the incident and its aftermath. A week later the dean of the School for New Learning, published a letter in the DePaulia apologizing to the students for the incident.

One year later the DePaul Cultural Center, an entity created as part of the response to the MIC recommendations, sponsored a two-day event that featured Ward Churchill lecturing to students about diversity. The DePaul Conservative Alliance (DCA) was upset about the school spending a good deal of money to bring in Churchill for an official DePaul administratively sponsored activity to educate students. They confronted the director of the center rather aggressively about their choice of speaker. They also got a letter from the governor of Colorado suggesting that Ward Churchill was not an appropriate person for the school to sponsor. The DePaul Conservative Alliance put up posters with some of Churchill’s quotes, and they were removed by Student Affairs who claimed that they violated a school policy against propaganda (no such policy ever existed). The DCA was banned from the workshop with Churchill.

In the winter quarter of 2016, the DCA staged an affirmative action bake sale in which they set up a table in the student center and sold cookies with different prices that were determined by whether the students were male or female, white or black, an obvious satire of affirmative action. This was done by a women’s liberation group in the 1970’s to protest unequal pay for women. This bake sale was shut down by Student Affairs, and the DCA was banned from using university facilities for a year because they had not informed Student Affairs of the political nature of their event.

Shortly afterward, DePaul was hit by an apparent hate crime hoax in which the campus was vandalized by racial and anti-Semitic graffiti that included a comment that it was “brought to you by the College Republicans.” It was generally assumed that the graffiti was a hoax, an attempt to frame the College Republicans, perhaps in response to the bake sale.

As a result of these events, FIRE picked out DePaul as one of the worst violators of free speech among all universities and colleges in the US. DePaul received two separate awards for being among the most politically correct institutions. Its president, Dennis Holtschneider, was named as the second worst college president for protecting free speech rights.

During spring quarter, 2008, a group of conservative students brought a speaker from the citizen border patrol group, the Minutemen, to campus. In response to widespread criticism of the impending talk, the school administration imposed a $2500 fee for security at the event. In addition, they changed the location three times, banned media from attending and capped the audience at 200. At the event, a large crowd of protesters paraded outside including one with a sign calling one of the student organizers a fascist.

In the fall of 2008, Natan Sharansky was invited to speak on campus. The sponsors of the group were asked to provide a copy of his speech in advance which they did not do. However, the administration insisted that they be shown a copy of the introductory remarks to be made by a student speaker. Later on in the year, during the spring quarter, 2009, the announcement of a speaker from Israel to talk about rocket attacks on southern Israel included a plan to display an unarmed Qassam rocket to help illustrate what the Jewish state was up against. This prompted a letter to the DePaul faculty from nine student groups asking them to prevent the use of the rocket as a prop.they Nine student groups on the left argued that the weapon would be dangerous both physically and emotionally even though it would not actually have been armed. Secondly, they argued that it would support the Israeli side of the Arab/Israeli conflict without input from the Palestinian side.

In January 2013 Kristopher Del Campo and other pro-life students received permission from the university to erect a pro-life display featuring 500 flags. The flags representing aborted babies were displayed on an open area central to the DePaul campus. A group of students from a gender studies class vandalized the flags, throwing many of them into a trash basket.

The university’s public safety department investigated and identified 13 students who confessed to the crime and admitted that their actions were inappropriate. Those names were then published online. Del Campo was then charged by the university for releasing the names and found guilty by the university on two counts – “Disorderly, Violent, Intimidating or Dangerous Behavior to Self or Others” and “Judicial Process Compliance.” Once again, a way was found to turn the conservative student victims into oppressors and the offending pro-choice students into victims.

The Free Speech Task Force

In response to the controversy around the Klocek matter and the bake sale, DePaul created a free speech task force to try to reconcile the need to preserve a community that allows for vigorous uncensored speech and the demands of some to prevent speech that they deem offensive. The committee came up with a proposal that was a vigorous defense of free speech. Unfortunately, a subcommittee of the Presidents Diversity Council (PDC) claimed that they were the ones who decided speech policy and managed to intimidate the task force into rescinding its proposal. One of the task force members, a student Nick Hahn, published two articles in Frontpage Magazine, here and here that described what happened to the task force’s proposal As a result, hysteria followed in which Nick Hahn was denounced for violating confidentiality, the PDC subcommittee members declared they felt unsafe and threatened, Nick was kicked off the task force and the whole attempt to guarantee free speech rights was abandoned. In the recent DePaul discussions about the Milo incident, there are numerous references to the free speech task force, all from the perspective of the people who sabotaged it.

As regards the current controversies at DePaul over free speech, the administration is sponsoring an ongoing series of discussions on the issue of race and free speech. Some of its recent efforts can be seen here and here. The school has also assembled a group to look at considering university policy regulating speech. Needless to say, some of the biggest opponents of free speech are now on this new task force.

DePaul’s Political Climate

In light of the numerous times DePaul has been on the radar of FIRE, an obvious question to ask is why. Was there something unique about DePaul’s culture that made it particularly prone to attacks on free speech? DePaul is a Catholic school with a student body that comes from backgrounds that are not particularly liberal. Chicago is firmly in the camp of the Democratic Party but Chicago Democrats are not especially left-wing. Is DePaul more politically left than other colleges and universities? Clearly, it is overwhelmingly liberal but no more so than hundreds of other schools.

Many schools recently have had their fair share of attacks on free speech. In many cases, the administrative weakness has wittingly or unwittingly enabled disruption of talks given by conservative speakers and in some cases led to infringement on the political rights of conservative student groups. In most cases administrators have operated out of a kind of cowardice, believing that the disrupters are best off appeased rather than confronted. DePaul is different because much of the political bias is coming from the administration itself.

What struck me as unique about DePaul is that the administration made no effort to conceal its political biases. Rather, it reveled in them. In its public relations, it displayed great pride in producing public intellectuals, faculty who contributed their views to local media or gave talks in the community. Invariably, while such activity was described as using expertise to contribute public service, it was generally representative of a strong liberal agenda. In its hiring practices, there was an emphasis on hiring women and minorities as well as a preference for those whose research agendas contained the buzz words of gender, race and class. In addition, the school was very proud of its choice of very liberal graduation speakers because they helped advance the university’s mission.

There was a tremendous push to promote multiculturalism. Money was allocated to create a variety of programs and centers that were identity oriented. Administrative staff was hired to support agendas associated with identity. This sounds relatively benign. Minority cultures make up part of the United States. In some ways, we are a nation of minority subcultures. But at DePaul, multiculturalism was always centered on grievance.

There is a problem with this approach. It becomes difficult to criticize minorities. From this point of view, their grievances are real, particularly historically, and so people don’t really have the right to comment on them unless their comments reinforce an appropriate narrative. When conservative students confronted the director of the Cultural Center about spending a lot of money to bring in Ward Churchill to educate DePaul students about diversity, they were deemed bigots. When they staged a protest of affirmative action, they were told they were racist. When pro-life students on the fortieth anniversary of Roe v. Wade put up flags to protest all the abortions since the Supreme Court decision, they must have been anti-women. Hence, after students outraged by the flag display vandalized their protest, a way was found to make the pro-life students the villains rather than those who destroyed their flags.

Tracing events at DePaul all the way back to the Lilly Foundation grant and the recommendations of the Multicultural Implementation Committee in the mid-90s, one can see the conflict between the administration and its conservative students as driven by a political agenda. It is a view that sees the world as separated into protected classes and their oppressors. Over the years the school has developed rules regarding various forms of harassment. These guidelines are codes which essentially say that in conflicts between a member of a protected class and its opposite, favor the member of the protected class.

When the university administrators say they are banning Milo from speaking on campus because he is a provocateur who strives to wound rather than persuade, they are being disingenuous. They banned Ben Shapiro as well as Milo. Though Holtschneider acknowledged that the differences with Shapiro were basically political rather than his style, he was banned anyway because they were afraid of more disruptions. The bottom line is that speech codes, anti-harassment rules and regulations concerning speakers are about political repression. Conservative students understand this very well.

Shouting Down Speakers—a Regular, Organized Campus Business

Last week a mob of chanting students prevented author Heather Mac Donald from speaking at Claremont McKenna College. After the students prevented entrance to the assembly hall, Mac Donald managed to give her talk by remote livestream for a while, until police cut her short out of concern for security; students had discovered her whereabouts and blocked all exits to the building. A noted author on a wide range of subjects (and former colleague of mine at the Manhattan Institute), Mac Donald has drawn particular ire of late by defending police departments against claims of racism brought by the Black Lives Matter movement.

Will the Colleges Even Try to Cope?

The campus attacks on speech are getting bolder and more organized, aren’t they? The night before Claremont, Mac Donald’s speech at UCLA had been disrupted, though with less physical obstruction. At Middlebury College last month, the assault on the American Enterprise Institute’s Charles Murray came near to injuring him and did injure faculty member Allison Stanger. Nor are conservatives the only targets: last month Princeton philosopher Peter Singer was shouted down at the University of Victoria, in Canada, by disabled-rights activists accusing him of “able-ism.”

Having long ago tired of hearing apologies for such attacks on speech, I’m also tired of efforts to dismiss them as scattered incidents blown out of proportion. “You keep talking about six or eight episodes but there are thousands of campuses.” Think of all the books we aren’t burning!

In Britain, where “no-platforming” has been going on for some years, they’re franker about these things: of course, it’s an organized movement with goals. Early on the distinction began to blur between urging campus officials to disinvite someone, and physically preventing them from speaking once invited. By now it is accepted that the goal of no-platforming is to stop hated figures from speaking not just on campus but to audiences more broadly — before public assemblies, on broadcast media, you name it.

They Won’t Even Debate Free Speech

Rather than equivocating on the question of whether their adversaries should be free to be heard in public debate, student activists will now just flatly say no, they shouldn’t. (This is beginning to happen in America too.) And once “direct action” against wrongheaded speakers comes to be accepted, the terrible trio of institutional risk aversion, security expenses, and insurance considerations tends to do most of the rest of the practical work in disposing of targeted speakers.

At Claremont, as at some other campuses in comparable episodes, there has been bold talk of consequences. “Blocking access to buildings violates College policy,” announced Claremont McKenna president Hiram Chodosh. “CMC students who are found to have violated policies will be held accountable.”

Well, that’s good. But if the script runs as before, his comment will stand in retrospect as the peak of any tough administrative response by the institution.

The working partnership between college administrators and security personnel, while successful in this instance at preventing injuries, will not turn out to have been optimally structured to gather the evidence needed for either criminal charges (should any be pressed) or college disciplinary action.

The College Censors Have Lawyers

The in-house process of investigation and discipline will be slow, while the national spotlight moves on. Affluent parents will hire lawyers to minimize consequences. The wider campus community of faculty and administrators, assuming it was privately on board with a hard line to begin with, will wobble. Time is on the disrupters’ side.

What’s particularly notable is that the Claremont action was planned in large part openly, on Facebook and other social media posts with visibility levels set to “public.” “Bring your comrades, because we’re shutting this down,” declared a Facebook event shared not only among students but by officially supported campus organizations like Pitzer Advocates for Survivors of Sexual Assault. (Pitzer is one of the five Claremont colleges.)

A training session for “accomplices” to the action was announced for the Scripps Student Union (Scripps is another of the five) with the advice, “For white accomplices: Please keep in mind that your role at this protest, aside from acting in solidarity with POC students at the 5Cs, particularly Black students, is to serve as a buffer between students of color and the police. That means, if the police come, it is imperative that you stay at the protest with fellow accomplices and engage with cops should it come to that.”

Training sessions for disrupters and allies are an important element of direct action, and they usually follow formulas closely informed by lawyerly knowledge of how to skirt the line of later-provable illegality. (Just because persons showed up in response to a call to “shut down” a speaker, can you prove they’re an unlawful assembly?) With the players prepared ahead of time, lucrative counter-claims can also be generated should police or authorities respond with too much force or the wrong kind of it or with the wrong timing.

Even if it doesn’t come to that, the university may find it difficult to establish precisely which students were responsible for what — and in this context, unlike that of a Title IX trial, federal agencies will not be in the background pushing for the use of standards more favorable to guilt-finding. Video evidence, if it exists, will be scantier than one might wish; reportedly angry demonstrators rushed student journalists from the conservative Claremont Independent whom they saw trying to videotape the events.

Why Not Ban Direct-Action Training?

If the will and the staying power were there, universities could fight back. Given advance word of an attempt to shut down speech, as they had in this case, they could make sure experienced videographers were there under university sponsorship to document what happened for the sake of both guilty and innocent. They could declare direct-action training (including for “accomplices”) contrary to university policy and deny meeting space to it. They could note as evidence students’ social-media promotion of calls for disruption, and strip university funding and official recognition from groups that openly promote such actions.

Failing such will, this is not going to stop with Mac Donald, Murray, Singer, or whoever is the next target after that, or the next, or the next.

Walter Olson is senior fellow at the Cato Institute