To a very considerable extent the media of mass communications in a given country reflect the political, economic, and social climate in which they flourish. That is the reason ours differ from the British and French, or the Russian and Chinese. We are currently wealthy, fat, comfortable, and complacent. We have currently a built-in allergy to unpleasant or disturbing information. And our mass media reflect this. But unless we get up off our fat surpluses and recognize that television in the main is being used to distract, delude, amuse, and insulate us, then television and those who finance it, those who look at it and those who work at it, may see a totally different picture too late. ¶ … I do not advocate that we turn television into a twenty-seven-inch wailing wall, where longhairs constantly moan about the state of our culture and our defense. But I would like to see it reflect occasionally the hard, unyielding realities of the world in which we live. … This instrument can teach, it can illuminate; yes, and even it can inspire. But it can do so only to the extent that humans are determined to use it to those ends. Otherwise, it’s nothing but wires and lights in a box. There is a great and perhaps decisive battle to be fought against ignorance, intolerance, and indifference. This weapon of television could be useful.
The Global Charter of Conscience has been drafted and published by a group of followers of many faiths and none, politicians of many persuasions, academics and NGOs who are committed to a partnership on behalf of “freedom of thought, conscience and religion” for people of all faiths and none. ¶ A growing number of academic studies and reports show that “freedom of thought, conscience and religion” is widely neglected and threatened today. A recent Pew Forum report, for instance, says that three quarters of the world’s population live in countries where is a high degree of menace to their faith – sometimes through government repression, sometimes through sectarian violence, and sometimes through the mounting culture wars that we are now seeing in Western countries. ¶ In our global era, it is said that “everyone is now everywhere,” and that “living with our deepest differences” has become a massive global problem, especially when those differences are religious and ideological. This is a huge problem for the future of humankind that must be resolved.
Not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete. ¶ The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity — even under the most difficult circumstances — to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his suffering or not.
It occurred to me that there were two sets of virtues, the résumé virtues and the eulogy virtues. The résumé virtues are the skills you bring to the marketplace. The eulogy virtues are the ones that are talked about at your funeral — whether you were kind, brave, honest or faithful. Were you capable of deep love? … But if you live for external achievement, years pass and the deepest parts of you go unexplored and unstructured. You lack a moral vocabulary. It is easy to slip into a self-satisfied moral mediocrity. You grade yourself on a forgiving curve. You figure as long as you are not obviously hurting anybody and people seem to like you, you must be O.K. But you live with an unconscious boredom, separated from the deepest meaning of life and the highest moral joys. Gradually, a humiliating gap opens between your actual self and your desired self, between you and those incandescent souls you sometimes meet.
… thy book
Is cliff, and wood, and foaming waterfall;
Thy playmates — the wild sheep and birds that call
Hoarse to the storm; — thy sport is with the storm
to wrestle; — and thy piety to stand
Musing on things create, and their Creator’s hand!
No worst, there is none. Pitched past pitch of grief,
More pangs will, schooled at forepangs, wilder wring.
Comforter, where, where is your comforting?
Mary, mother of us, where is your relief?
My cries heave, herds-long; huddle in a main, a chief
Woe, wórld-sorrow; on an áge-old anvil wince and sing —
Then lull, then leave off. Fury had shrieked ‘No ling-
ering! Let me be fell: force I must be brief.”‘
We … need to learn how to grieve, and remind people we can’t infringe upon others’ rights when we attempt to alleviate our own suffering. ¶ One round of IVF can cost $8-10,000. One surrogate + egg donor pregnancy can cost up to $300,000. We have the resources, the will and the intelligence to actually cure or prevent many forms of infertility. But we have to reject treating people like products. … On a forum I was reading several years ago there was a single mom by choice who had given birth to a son with severe learning disabilities. She asked, “Does anyone know if I can get a refund?” ¶ Even though these processes create new life, please understand that they are not pro life. ¶ Even though you hear again and again that these processes work to “make people happy”, please understand that they do not in fact make people happy. They only delay or transfer pain.
Because the University is committed to free and open inquiry in all matters, it guarantees all members of the University community the broadest possible latitude to speak, write, listen, challenge, and learn. Except insofar as limitations on that freedom are necessary to the functioning of the University, the University fully respects and supports the freedom of all members of the University community “to discuss any problem that presents itself.”
What is the purpose of higher education, and how should we pursue it? Debates over these issues raged in the late nineteenth century as reformers introduced a new kind of university—one dedicated to free inquiry and the advancement of knowledge. In the first major study of moral education in American universities, Julie Reuben examines the consequences of these debates for modern intellectual life. Based on extensive research at eight universities — Harvard, Yale, Columbia, Johns Hopkins, Chicago, Stanford, Michigan, and California at Berkeley — Reuben examines the aims of university reformers in the context of nineteenth-century ideas about truth. She argues that these educators tried to apply new scientific standards to moral education, but that their modernization efforts ultimately failed. By exploring the complex interaction between institutional and intellectual change, Reuben enhances our understanding of the modern university, the secularization of intellectual life, and the association of scientific objectivity with value-neutrality.
It’s not just about sex. It’s about egalitarianism itself, which, as Plato argued in The Republic, is inherently destructive of moral, legal, and rational standards, and has tyranny as its natural sequel. The egalitarian regime insists, notionally, on tolerating every opinion and way of life, and refuses either to judge any one of them as morally or rationally superior to any other, or to favor any of them in its laws. Yet no regime can tolerate what would subvert it. And the very idea that some views and ways of life are simply objectively superior, rationally and morally, to others, is subversive of egalitarianism. Hence egalitarian societies tend in practice to be intolerant of views which maintain that there are objective standards by which some views and ways of life might be judged better or worse. That is to say, an egalitarian regime inevitably tolerates only those views which are egalitarian. Which means, of course, that it tolerates only itself. ¶ Thus, in Plato’s own day, do we have the spectacle of Athens, which was democratic, pluralist, and egalitarian — and killed Socrates, because it suspected that he was none of the above. Thus do we have the French Revolution, which murdered thousands in the name of liberty, equality, and fraternity. Thus do we have Stalinist Russia and Maoist China, each of which slaughtered tens of millions in the name of equality. If egalitarians have, historically, been able to convince themselves of the justifiability of all that, then burning down a pizzeria is a cinch.