Book Reviews and Studies

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Notes

1. Available at www.cihe‐uk.com/docs/PUBS/0503HEMoreThanADegree.pdf. Retrieved November 10 2006.

2. Available at http://facstaff.elon.edu/sullivan/version.pdf. Retrieved November 10 2006.

3. Brideshead Revisited: The Sacred and Profane Memories of Captain Charles Ryder by Evelyn Waugh (London: Revised Penguin Edition, 1962).

4. “Papal Address to [European] Education Seminar Participants: “[The] Human Being Must not be Sacrificed to Success of Science” (Vatican City: 2 May 2006, Code ZE06050223).

5. Twelfth aphorism, Book VIII Analects of Confucius, as noted by Rowan Williams, “‘What is a University?’ Speech Given in Wuhan, China, Friday 13 October 2006”. Archbishop of Canterbury Sermon and Speeches, Lambeth Palace Press Office.

6. Biblical Thought and the Secular University (Baton Rouge: Louisiana State University Press, 1960), p. 50.

7. “Beyond Tolerance: Pluralism and Catholic Higher Education” Current Issues in Catholic Higher Education 8(2): 35–42, available at http://www.bc.edu/offices/mission/exploring/cathuniv/shea_beyond/. Retrieved November 11 2006.

8. Building upon Cardinal Newman’s principles of a university community as “family”, “tolerance” needs to be transformed from a mere spoken acquiesce to the formal principles of rational inquiry and free speech, into heard, embodied values. Such “active engagement” therefore requires that the members of a relevant community manifest certain ethical virtues in the way they respond to one another, such as courage, self‐control, truthfulness and friendliness. In the words of Anglican Archbishop Rowan Williams, “trust” is the keyword, “‘that your being there and your being who you are is not under threat; that your existence and your identity have roots and solidarity’” (in “Faith in the University” S. Robinson and C. Katulushi (Eds.) Values in Higher Education. Cardiff: Aureus, 2005, pp. 24–25).

9. “Faith in the University” S. Robinson and C. Katulushi (Eds.) Values in Higher Education. Cardiff: Aureus, 2005, pp. 24–35

10. The terminology of “thin” and “thick” cultures comes from anthropologist Clifford Geertz. See The Interpretation of Culture (New York: Basic Books, 1973).

11. Such as “I study for a degree, and you provide me a job I want”. The reviewer recalls professor Ronald Arnett’s point that a proper university education should be focused less on how to prepare a student to be successful in life and career, and more on how to best deal with life’s inevitable disappointments and failures. See his Dialogic Education: Conversations about Ideas and between Persons (Carbondale [IL]: Southern Illinois University Press, 1992).

12. An online version is available at http://www.newmanreader.org/works/idea/. Retrieved November 19 2006.

13. New Haven: Yale University Press, 1992.

14. Washington, D.C.: Island Press, 1994.

15. The emphases noted in the quoted text are Sullivan’s own.

16. Regarded as his magnum opus, the five‐volume history was published by the University of Chicago Press from 1971 to 1989.

17. While this reviewer certainly can appreciate this rendering of the question, one can say that the Catholic perspective on intergenerational time is similar, as noted by His Holiness Pope Benedict XVI in his charge to education policymakers of Europe. “Taking into account that every cultural reality is both a memory of the past and a project for the future…. The basic question today, as in the past, remains the anthropological question; What is man? Where does he come from? Where must he go? How must he go?” (“Papal Address”, 2 May 2006).

18. This final point is the least developed by Sullivan, but in the reviewer’s eyes, he seems to be following the lead of Jürgen Habermas’s “emancipatory speech situation”. Concerning Habermas (and directly relevant to the theme of this issue of Higher Education in Europe) the following observation made in the Anglican Theological Review 88:2 (Spring 2006) by Christopher C. Brittain in his review of The Frankfurt School on Religion: Key Writings by the Major Thinkers, E. Mendieta (Ed.) (New York and London: Routledge, 2005) is most encouraging, given all that continually divides many intellectuals from established religious institutions in the (post) modern age: Four essays [in the book] by Jürgen Habermas demonstrate how such concerns developed by the “second generation” of the Frankfurt School. These recent writings offer a more hospitable place to religion than Habermas has previously granted in his theory of communicative action. Although he has argued in the past that social theory does not require theology to achieve “transcendence from within” (p. 323), Habermas now suggests that civil societ­y and fruitful communication between differences require “pre‐political” motivations and sources of the kind found among the virtues nurtured within religious communities (p. 342). Habermas not only argues that the voices of religious adherents should be welcomed in the public sphere, but also that “philosophy has reason to display a willingness to learn from religious traditions” (p. 345). [emphasis in original].

19. The phrase is from poet Geoffrey Hill, as cited by Charles Glenn in “University Mission and Academic Freedom: Are they Irreconcilable?” European Journal for Education Law and Policy 4 (2000): 41–47.