Should We Keep Latin Diplomas?

I personally do not have a Latin diploma. IWU and my current Columbia use English (yes, even Columbia).

Dickinson College's Latin professor, Christopher Francese, says, indeed, Latin diplomas must go:

Latin is a beautiful language and a relief from the incessant novelty and informality of the modern age. But when it’s used on diplomas, the effect is to obfuscate, not edify; its function is to overawe, not delight. The goal of education is the creation and transmission of knowledge — not the creation and transmission of prestige. Why, then, celebrate that education with a document that prizes grandiosity over communication?

....

I know that getting rid of the Latin diploma will not be easy. While most colleges and universities now issue English diplomas, some prominent holdouts — including Yale, Princeton and the University of Pennsylvania — still use Latin. Many students and alumni cherish the tradition. In 1961, when Harvard switched to English diplomas, about 4,000 students protested in the “diploma riots,” and criticized the new documents as “Y.M.C.A. certificates.”

We Latinists have also been resistant to change. Like most keepers of arcane knowledge, we savor our rare moments of prominence.

I say this from personal experience: Once, the hardened leader of the local SWAT team asked me for a Latin version of his team’s credo, “The strength of the wolf is in the pack, the strength of the pack is in the wolf.” I told him: “Robur gregi in lupo, robur lupo in grege.” He thanked me and then said the nine most comforting words a SWAT team leader could say to anyone: “Let me know if you ever need a favor.”

Admittedly, this pales in comparison to the fame gained by the Columbia University Latin scholar who had the high honor of translating for the press the tattoo of the woman at the center of the Eliot Spitzer scandal from “Tutela valui” to “I use protection.”

....

Originally, diplomas were letters of introduction given to travelers by the Roman government. For centuries, Latin served as a convenient common language among educated people around the world. This is no longer the case. Graduates don’t pull diplomas out of their glove boxes, and fraud is resolved by checking college records. But diplomas are still supposed to convey information, and Latin diplomas fail to fulfill that function. When one Dickinson College alumna recently applied to work at a public school, she had a photocopied version of her Latin diploma returned as foreign and illegible.

I’ve heard some argue that Latin is on diplomas because it’s beautiful and the language of Virgil and Cicero. The sad fact, though, is that diploma Latin is a far cry from Cicero’s Latin.

Roman writers composed some of the world’s most thrilling verse and were masters of historiography, oratory and philosophy. But diploma Latin is some of the most depressing and long-winded legalese you can find. Hiding behind the lovely calligraphy are maddening syntax and appalling neologisms. How do you say the name of every college town in Latin? You shouldn’t have to.

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I love Latin, but when the last American diploma is finally converted to English I will say, “Ita vero.” Right on.

I see that Professor Francese has not been initiated into "you know what," so he does not know the secret knowledge and wisdom the university passes down obscurely; thus, the rather minor obfuscation on the diploma. ;)

At Columbia, there is a little game of whether or not you can find the owl in the alma mater statue. The owl is slightly hidden, representing hidden wisdom. Yet we have English diplomas.

Audenpsalm

Anthem

Let us praise our Maker, with true passion extol Him.
Let the whole creation give out another sweetness,
Nicer in our nostrils, a novel fragrance
From cleansed occasions in accord together
As one feeling fabric, all flushed and intact,
Phenomena and numbers announcing in one
Multitudinous oecumenical song
Their grand givenness of gratitude and joy,
Peaceable and plural, their positive truth
An authoritative This, an unthreatened Now
When, in love and in laughter, each lives itself,
For, united by His Word, cognition and power,
System and Order, are a single glory,
And the pattern is complex, their places safe.

~W.H. Auden~

Hubble Pics

In honor of the current Hubble repair mission, here are some amazing pics from the most successful telescope ever!

The Will to Knowledge

What signs ought we to make to be found, how can
we will the knowledge that we must know to will?

(W.H. Auden, "The Dark Years")

Kingdom of Heaven Here, Among, Within

"The Kingdom Of Heaven"

A suffering soul on the way to the Kingdom of Heaven
Held up a sign that says "God hates America"
A child has been lost
A mother is shocked and is grieving
And turning away, turning away

He said there is a love that is so hideous and destructive
We must drive it from Earth to save all of our children
He must know it well
In the night it's the hell that he speaks of
It keeps him awake, keeps him awake

My God is love
My God is peace
My God loves you
My God loves me

A suffering soul on the way to the Kingdom of Heaven
Prayed in the dark, "Death to the infidel"
He strapped all his desperate pain and his faith to his body
And blew them away, blew them away

A suffering soul on the way to the Kingdom of Heaven
Shouts on the news, "They are the godless ones"
The anger inside and the fear that it hides
never leave her
When the cameras are gone, when the cameras move on

Oh, people, c'mon? tell me where is your Kingdom of Heaven?
Where is your faith?
Where do you put your fear?
Do you have a price for truth and a price for believing?
And heaven is here, heaven is here

My God is love
My God is peace
My God is you
And my God is me

(Melissa Etheridge)

Being asked asked by the Pharisees when the kingdom of God is coming, he answered them, "The kingdom of God is not coming with signs to be observed; nor will they say, 'Lo, here it is!' or 'There!' for behold, the kingdom of God is within you." (Luke 17:20-21)

35,000-Year-Old "Venus" Figurine Found

When a NYTimes article is headlined as "Ancient Figurine of Voluptuous Woman is Found," it is difficult not to read further!

May 14, 2009
Ancient Figurine of Voluptuous Woman Is Found

By JOHN NOBLE WILFORD
No one would mistake the Stone Age ivory carving for a Venus de Milo. The voluptuous woman depicted is, to say the least, earthier, with huge, projecting breasts and sexually explicit genitalia.

Nicholas J. Conard, an archaeologist at the University of Tübingen in Germany, who found the small carving in a cave last year, says it is at least 35,000 years old, “one of the oldest known examples of figurative art” in the world. It is about 5,000 years older than some other so-called Venus artifacts made by early populations of Homo sapiens in Europe.

Another archaeologist, Paul Mellars of the University of Cambridge in England, agrees and goes on to remark on the obvious. By modern standards, he says, the figurine’s blatant sexuality “could be seen as bordering on the pornographic.”

The tiny statuette was uncovered last September in a cave in southwestern Germany, near Ulm and the Danube headwaters. Dr. Conard’s report on the find is being published Thursday in the journal Nature.

The discovery, Dr. Conard wrote, “radically changes our view of the origins of Paleolithic art.” Before this, he noted, female imagery was unknown, most carvings and cave drawings being of mammoths, horses and other animals.
Scholars say the figurine is roughly contemporaneous with other early expressions of artistic creativity, like drawings on cave walls in southeastern France and northern Italy. The inspiration and symbolism behind the rather sudden flowering have long been debated by art historians.

Commenting in the journal on the new discovery, Dr. Mellars, who did not participate in the research, wrote that the artifact was one of 25 similar carvings found over the past 70 years in other caves in the Swabian region of southern Germany — “a veritable art gallery of early ‘modern’ human art.”

These sites, he concluded, “must be seen as the birthplace of true sculpture in the European — maybe global — artistic tradition.”

The large caves were presumably inviting sanctuaries, scholars say, for populations of modern humans migrating then into central and western Europe. These were the people who eventually displaced the resident Neanderthals, around 30,000 years ago.

Dr. Conard reported that the discovery was made beneath three feet of red-brown sediment in the floor of the Hohle Fels cave. Six fragments of the carved ivory, including all but the left arm and shoulder, were recovered. When he brushed dirt off the torso, he said, “the importance of the discovery became apparent.”

The short, squat torso is dominated by oversized breasts and broad buttocks. The split between the two halves of the buttocks is deep and continuous without interruption to the front of the figurine. A greatly enlarged vulva, Dr. Conard said, emphasizes the “deliberate exaggeration” of the figurine’s sexual characteristics.

As such, the object reminded experts of the most famous of the sexually explicit figurines from the Stone Age, the Venus of Willendorf, discovered in Austria a century ago. It was somewhat larger and dated at about 24,000 years ago, but it was in a style that appeared to be prevalent for several thousand years. Scholars speculate that these Venus figurines, as they are known, were associated with fertility beliefs or shamanistic rituals.

The Hohle Fels artifact, less than 2.5 inches long and weighing little more than an ounce, is headless. Carved at the top, instead, is a ring, evidently to allow the object to be suspended from a string or thong.

Its sexual symbolism should not come as a surprise, Dr. Mellars said, because at about the same time people in western France were chipping out limestone to represent vulvas. Nor were these Stone Age artists fixated only on female sexuality. Archaeologists in recent years have also found phallic representations carved out of bone, ivory and bison horn.

Has anyone suggested it may just be decorative? I am always amused that we tend to automatically assume some religious dimension to ancient artifacts, particularly when we are not sure what "purpose" they served. Of course, it could be related to fertility. Or perhaps it was the ancient equivalent of "pornography" (of course, this is not either/or, ancient porn can be a religious thing).

More Moses on the Mount

hmmm...maybe I should start collecting these...

Middle Eastern Christianity

From the NYTimes:

May 13, 2009
Christians in Mideast Losing Numbers and Influence

By ETHAN BRONNER
JERUSALEM — Christians used to be a vital force in the Middle East. They dominated Lebanon and filled top jobs in the Palestinian movement. In Egypt, they were wealthy beyond their number. In Iraq, they packed the universities and professions. Across the region, their orientation was a vital link to the West, a counterpoint to prevailing trends.

But as Pope Benedict XVI wends his way across the Holy Land this week, he is addressing a dwindling and threatened Christian population driven to emigration by political violence, lack of economic opportunity and the rise of radical Islam. A region that a century ago was 20 percent Christian is about 5 percent today and dropping.

Since it was here that Jesus walked and Christianity was born, the papal visit highlights a prospect many consider deeply troubling for the globe’s largest faith, adhered to by a third of humanity — its most powerful and historic shrines could become museum relics with no connection to those who live among them.

....

Christians have inhabited the Middle East ever since, well, Christianity began, starting in Palestine, working through modern Jordan and Syria to Babylon (Iraq) fairly quickly. This reminds me of a book I have not read by Philip Jenkins (from Penn State) on Christianity in the Middle East, Asia, and Africa. Too often in Euro-American studies we neglect the varieties of Christianity that do not come from Latin and Greek traditions.

Parting the Sea

I wonder how many times Moses had to hear, "Are we there yet?" in forty years of wandering...but this is almost as bad:

Commercializing Prague's Golem

In the NYTimes:

May 11, 2009
PRAGUE JOURNAL
Hard Times Give New Life to Prague’s Golem

By DAN BILEFSKY
PRAGUE — They say the Golem, a Jewish giant with glowing eyes and supernatural powers, is lurking once again in the attic of the Old-New Synagogue here.

The Golem, according to Czech legend, was fashioned from clay and brought to life by a rabbi to protect Prague’s 16th-century ghetto from persecution, and is said to be called forth in times of crisis. True to form, he is once again experiencing a revival and, in this commercial age, has spawned a one-monster industry.

There are Golem hotels; Golem door-making companies; Golem clay figurines (made in China); a recent musical starring a dancing Golem; and a Czech strongman called the Golem who bends iron bars with his teeth. The Golem has also infiltrated Czech cuisine: the menu at the non-kosher restaurant called the Golem features a “rabbi’s pocket of beef tenderloin” and a $7 “crisis special” of roast pork and potatoes that would surely have rattled the venerable Rabbi Judah Loew ben Bezalel, the Golem’s supposed maker.

...

Eva Bergerova, a theater director who is staging a play about the Golem, said it was no coincidence that this Central European story was ubiquitous at a time of swine flu and economic distress. “The Golem starts wandering the streets during times of crises, when people are worried,” Ms. Bergerova said. “He is a projection of society’s neuroses, a symbol of our fears and concerns. He is the ultimate crisis monster.”

Rabbi Manis Barash, who oversees an institute here devoted to Rabbi Loew’s work, said that “because of the financial crisis, people were increasingly turning to spirituality for meaning.”

Others, like Jakub Roth, a derivatives trader and a leader of the Jewish community, noted that the Golem had contemporary relevance because he protected sacred values from imminent dangers. “In the past this was anti-Semitism,” Mr. Roth said. “Today it is global recession, Islamic fundamentalism and Russian aggression.”

The surge in popularity of the Golem also anticipates the 400th anniversary in September of Rabbi Loew’s death in 1609, at nearly 100. A Jewish mystic and philosopher who a leading scholar of the Talmud and kabbalah and wrote at least 22 books, he was known widely as the Maharal, a great sage.

Few here dispute that the Golem, who is often depicted as either a menacing brown blob or an artificial humanoid, has become a lucrative global brand. But it is also a profound irritation to Prague’s Jewish leaders that Rabbi Loew’s legacy has been hijacked by a powerful dunce whom the Talmud characterizes as a “fool.”

“I am frustrated by the legend of the Golem in the same way I am frustrated that people buy Kafka souvenirs on every street in Prague but don’t bother to read his books,” Rabbi Karel Sidon, the chief rabbi of the Czech Republic, lamented. Alluding to the recent rise of neo-Nazis in the Czech Republic and elsewhere, however, he hastened to add, “We like the Golem because he protected the Jews.”

Rabbi Barash emphasized that in the Talmud, the Golem was considered a dumb klutz because he was literal-minded, could not speak and had no “sechel,” or intellect. “If in school,” he said, “you didn’t use your brains, the teacher would say, ‘Stop behaving like a golem.’ ”

According to one version of Prague’s Golem legend, the city’s Jews, under the Holy Roman Emperor Rudolf II, were being attacked, falsely accused of using the blood of Christians to perform their rituals. To protect the community, Rabbi Loew built the Golem out of clay from the banks of the Vltava River.

He used his knowledge of kabbalah to make it come alive, inscribing the Hebrew word emet, or truth, on the creature’s forehead. The Golem, whom he called Josef and who was known as Yossele, patrolled the ghetto; it is said he could make himself invisible and summon spirits from the dead.

Eventually, the Golem is said to have gone on a murderous rampage — out of unrequited love, some explain. Fearing that he could fall into the wrong hands, Rabbi Loew smeared clay on the Golem’s forehead, turning emet into met, the Hebrew word for death, and put him to rest in the attic of the Old-New Synagogue.

Though a quintessentially Jewish tale, the saga of the Golem, popularized here in a 1950s fairy tale film, has long been regarded as a Czech legend. Benjamin Kuras, a Czech playwright and the author of the book “As Golems Go,” said the fighting figure of the Golem had appeal in a nation traumatized by centuries of occupation and invasion.

“After living through the Austro-Hungarian Empire, Nazism and decades of communism, the Czechs are drawn to a character with supernatural powers that will help liberate them from oppression,” Mr. Kuras said. “Many here don’t even realize he is a Jewish monster.”

Such is the pull of the Golem that Rabbi Sidon said he received dozens of requests each year for visits to the Golem’s attic lair — requests he politely declined. During World War II, it was rumored that Nazi soldiers broke into the synagogue, and Rabbi Loew’s Golem ripped them apart, limb by limb.

“We say the Golem is in the attic, up there,” Rabbi Sidon said. “But I have never gone there. I say that if the Golem was put there 400 years ago, then today he is dirt and dust and can’t do anything to disturb anyone.”

...

Rabbi Sidon recalled that in the late 1990s, an elderly Jewish woman asked him where the Golem was. “I told her he was in the attic,” Rabbi Sidon said. “ ‘Not that one, the real one,’ ” he said the woman replied, insisting that she had been at the synagogue a year earlier and had met Mr. Golem, a lanky figure with ruddy cheeks.

Recognizing the description, the rabbi said, he confronted the synagogue’s shamash, or attendant, a man called Josef, who shares the Golem’s first name. Josef eventually confessed that he had been telling visitors he was the Golem’s great-grandson.

Probable Impossibilities and Improbable Possibilities

προαιρεῖσθαί τε δεῖ ἀδύνατα εἰκότα μᾶλλον ἢ δυνατὰ ἀπίθανα:

Probable impossibilities are preferable to implausible possibilities.

(Aristotle, Poetics 60a (1460a); trans. Malcolm Heath)

The Year of "Godot"?

Becket's famous "Waiting for Godot" is not just in NYC, but has been revived in London's West End, starring no less talents than Ian McKellen, whose King Lear was fabulous, and Patrick Stewart:

The opening moments of Sean Mathias’s production of Samuel Beckett’s benchmark 1953 play suggest that this will be a “Godot” with a difference, and for two-and-a-half alternately crushing and beautiful hours, Mr. McKellen and his scarcely less distinguished colleague, Patrick Stewart, do not disappoint. There are innumerable ways to play Estragon (Gogo) and Vladimir (Didi), the two tramps suspended in the limbo that, broadly speaking, is life. But in my extensive experience of this play, I’ve never seen a staging as attuned to the presence of mortality that underpins even Beckett’s jauntiest repartee.

Think of Didi and Gogo as two clowns on a road to nowhere, their banter possessed of the constantly changing push-me/pull-you quality one associates with long-married couples. As here embodied by two accomplished men of the British theater, who have found international renown together in the “X-Men” films, Beckett’s hobos come across as two vaudevillians sharing one last, infinitely human gasp. I can’t imagine audiences wanting to miss out on the experience.

Things could, I suppose, have turned out otherwise. With a production that on paper sounded almost top heavy with talent, Mr. Mathias, the director, deserves credit for keeping light on its feet what could have become an orgy of thespian grandeur. In some ways, the casting of this same play’s concurrent Broadway revival, with Nathan Lane and Bill Irwin, seems truer to the comic impulses of an iconic work whose first American production famously starred Bert Lahr.

Don’t two feted English classicists risk overplaying a text that is never more biting than when at its most apparently breezy? (Estragon: “What about hanging ourselves?” Vladimir: “Hmm. It’d give us an erection.” ) Not here. His voice sliding toward and away from a Northern accent, Mr. McKellen softens his vocal sonorities to etch for keeps someone who may just as well have risen from the dead and isn’t entirely sure he likes what he sees. Remarking “We are all born mad; some remain so,” his Gogo could well be quoting the only belatedly wise monarch Lear, whom Mr. McKellen played on a world tour for the Royal Shakespeare Company several seasons ago.

Coptic as a Living Language?

From Rant/Rave:

It is generally believed that Coptic is an extinct language, alive only in the prayer books and scriptures of Coptic Christianity, which is one of the major branches of the Christian faith tradition. Coptic is the language of ancient Egypt. Unlike Arabic , it is not Semitic but Afro Asiatic. In its earliest from, it was written with hieroglyphics. Later, it was written with a phonetic alphabet which is mainly Greek but has added characters for sounds not found in Greek.

The Islamic conquest of Egypt involved harsh repression of coptic as a spoken language. Indeed even today, the adherents of Coptic Christianity endure civic liabilities in Egypt that are unimaginable in the west.

The most commonly believed time line of the Coptic language lists the mid 1600’s as the time in which the last speaker of this language died. Now there are reports that the language may still be spoken, still a living language.

The most solid report of Coptic language survival comes from the Coptic Monastery of St. Anthony in the Red Sea Mountains about 110 miles southeast of Cairo. According to the “redbooks” web site, the monks in this monastery speak Coptic among themselves as a language of daily business and discourse . The article notes as follows.

“Amazingly, the monks who live here still speak Coptic, a language directly descended from the language of the ancient Egyptians.”


Of course, what really makes a language alive is when families pass it on to children, or better still, when villages perpetuate an endangered tongue. Such reports about Coptic are not numerous enough for those who wish the language well.

Despite this, there is a report of an extended Egyptian family that speaks Coptic among themselves, including even the detail of a woman who got strange looks when she spoke it on her cell phone.
The Daily Star of Egypt reports ‘ “Mona Zaki is one of only a handful of people that continue to use the language in everyday conversation. She speaks a colloquial form of Coptic with her parents and a few relatives that dates back 2,000 years.

“In many ways it helps strengthen my faith,” Zaki said. “It has really helped when I go to church because they still use a form of Coptic for many services.” Her dialect, however, differs slightly from the standard Coptic that is used for study and church services. She does not speak Coptic with her children. “I felt that Coptic was a worthless language to have my children speak, therefore I did not do so when they were young,” said Zaki. Coptic is the language of the first Christian church in history, and when the members of the two families that speak the colloquial form of Coptic die, it will be the first language of the early Christian churches to become extinct.”

Sadly, this article paints a portrait of a language in its dying stages , with one of its last speakers apologetically explaining her decision not to transmit it to her children.

The article about Ms. Zaki does however cautiously offer hope for the survival of Coptic as a language in the following paragraph.

“Some scholars have theorized that some remote villagers in the Delta region of Egypt or in the south of the country may still speak forms of the Coptic language. Because many Egyptians live in small villages away from government control and active study by anthropologists, it is theorized that Coptic will persist despite official numbers.”

I find it interesting that the Coptic dialect spoken differs from the official Coptic of study and liturgy, which descends from Bohairic Coptic. I wonder if this spoken form resembles some of the varieties of dialects from antiquity--Achmimic, Subachmimic, Fayyumic, Sahidic, etc. (most notable in the shifts in vowels)--or if it shows signs of Arabization. I wonder how Coptic might have adapted to more modern devices--in fact, the woman was speaking on the cell-phone in Coptic; what is the Coptic word for "cell-phone"?

Bust of Nefertiti a Fake?

Outside of King Tutankhamun's richly decorated sarcophagus, perhaps the most recognizable ancient Egyptian artifact is the bust of Nefertiti...but a new book argues that it is an early twentieth century fake, originally meant to test ancient pigments found on an archaeological site (thus the pigments are ancient, but the bust itself is not). From Yahoo! News:

Famed Nefertiti bust 'a fake': expert

2 hrs 1 min ago
PARIS (AFP) – The bust of Queen Nefertiti housed in a Berlin museum and believed to be 3,400 years old in fact is a copy dating from 1912 that was made to test pigments used by the ancient Egyptians, according to Swiss art historian Henri Stierlin.
Stierlin, author of a dozen works on Egypt, the Middle East and ancient Islam, says in a just-released book that the bust currently in Berlin's Altes Museum was made at the order of German archaeologist Ludwig Borchardt by an artist named Gerardt Marks.
"It seems increasingly improbable that the bust is an original," Stierlin told AFP.
The historian said the archaeologist had hoped to produce a new portrait of the queen wearing a necklace he knew she had owned, and was also looking to carry out a colour test with ancient pigments found at the digs.
But on December 6, 1912, the copy was admired as an original work by a German prince and the archaeologist "couldn't sum up the courage to ridicule" his guest, Stierlin said.
The historian, who has been working on the subject for 25 years, said he based his findings on several facts. "The bust has no left eye and was never crafted to have one. This is an insult for an ancient Egyptian who believed the statue was the person themself."
He also said the shoulders were cut vertically in the style practised since the 19th century while "Egyptians cut shoulders horizontally" and that the features were accentuated in a manner recalling that of Art Nouveau.
It was impossible to scientifically establish the date of the bust because it was made of stone covered in plaster, he said.
"The pigments, which can be dated, are really ancient," he added.
Stierlin also listed problems he noted during the discovery and shipment to Germany as well as in scientific reports of the time.
French archaeologists present at the site never mentioned the finding and neither did written accounts of the digs. The earliest detailed scientific report appeared in 1923, 11 years after the discovery.
The archaeologist "didn't even bother to supply a description, which is amazing for an exceptional work found intact".
Borchardt "knew it was a fake," Stierlin said. "He left the piece for 10 years in his sponsor's sitting-room. It's as if he'd left Tutankhamen's mask in his own sitting-room."
Egypt has demanded the return of the bust discovered on the banks of the Nile since it went on display in 1923, depicting a stunning woman wearing a unique cone-shaped headdress.
One of Berlin's prime attractions it will move into its own hall at the newly renovated Neues Museum when it reopens to the public in October.

I don't know of leaving out on the living room table is an argument here. Archaeologists did some weird things in the late nineteenth and early twentieth centuries...like the entire removal of the Pergamon Altar to Berlin! Elgin's marbles...Schliemann's expeditions for Troy and Mycenae...those were some crazy days.

Interesting Responses to Mark Taylor

There are more responses to Mark Taylor, but these are actually interesting...at Gawker:

Mark C. Taylor, chairman of Columbia University's Religion department, started some shit. So much we need two posts to flush-it down properly. First up: Kate Perkins and Dan Kois. God can't save you now, Mark!

So Professor Taylor's main thesis:

If American higher education is to thrive in the 21st century, colleges and universities, like Wall Street and Detroit, must be rigorously regulated and completely restructured. The long process to make higher learning more agile, adaptive and imaginative can begin with six major steps

And he outlines his manifesto for reform in six points. All of it raises central questions about the purpose of education in our new information age. I got some peeps to discuss:

When an article starts off like this, who wouldn't want to keep reading?

Here was my favorite response from a "peep":

The ivory tower, traditionally, has stood as a haven for the kind of scholarship that is at least indifferent to the pressures of the socioeconomic order – if not actively subversive to it – whereas today it's essentially a gold-plated monument of industry. Private universities charge tuitions affordable only to those in the same tax brackets as professional athletes, guaranteeing the next generation of American aristocracy. This is why schools like NYU (which do of course have innumerable fluffy ‘interdepartmental' study programs like the ones Taylor recommends) look absurd when their students – among the most powerful and privileged citizens in the country – are staging a protest on their nearly privatized Washington Square Park campus: their tuitions have a direct and transparent role in the erosion of the public good.

Even state and city universities disproportionately fund ‘profitable' departments in the axis of techno-pharma-sci-finance researches that yield the greatest gains in funding and reputation. CUNY's "Look Who's at CUNY!" campaign, e.g., advertises the achievements of graduate students and research fellows in ‘important' fields like ADD research and biotechnology. In this sense, graduate programs already do act as the "problem-focused programs" Taylor endorses. When universities operate in service of profits, though, it becomes difficult to tell what their responsibility is with regard to social problems and who, exactly, their problem-solving serves. It's easy to imagine a "Water program" serving not the public but the corporations monopolizing the means of its distribution, at, say, Black Water University.

If Taylor's right to describe the crisis of education as an industry crisis, it's not because, like automobiles or high finance, universities are inherent pillars of American capitalism. It's because social contribution does not equal surplus value. The genuine social utility and social prestige of universities should be based on their institutional independence from The Powers That Be. Taylor's 6 Steps make for relatively useless suggestions, since none of them relieve scholarship from its burden of profit. He's concerned with changing the internal structure of universities, rather than with restructuring the academy's place in the social order. Until that happens, no matter what bureaucratic rearrangements and curricular changes go on, they'll continue to produce the class divisions that make them institutions for the elite, by the elite.

The other response really just looked at the same issues from a slightly different perspective.

An Augustinian Mind-Twister

No one...must try to get to know from me what I know that I do not know, unless, it may be, in order to learn not to know what must be known to be incapable of being known! (Augustine, City of God 12.7)

Go ahead, read it again to know what you can know and cannot know or know that you cannot know (which is better than not knowing what you can know) about knowing and not knowing from Augustine.

Coptic Restoration

I saw this via Agade; Al-Ahram Weekly reports on the cataloging and restoration of many deteriorating Coptic Manuscripts in the Coptic Museum archives:

The Coptic Museum archives, considered to be the world's most important Coptic library and containing more than 5,000 manuscripts and books, are being given a facelift.

Serenity, peace and complete quiet are the overwhelming sensations in the museum library, despite the presence of two dozen experts and restorers who have spread themselves to each corner of the reading room. Since January, the library has been converted into a scientific laboratory so that a comprehensive survey to assess the current conditions of its treasured manuscripts and books can be carried out. Armed with white gowns, masks, small brushes, glass plaques, small pieces of cottonwool and special liquids, junior and professional restorers sit in front of their improvised desks examining the piece of manuscript win their hands. They are looking for parts of each manuscript that show signs of being infected, and then they will identify its causes, take notes and rescue the pieces that are in need of attention.

The article explains why Coptic documents tend to be in worse shape than Arabic documents in terms of material and history of handling:

"I am very happy to be taking part in such a great project," Hamdi Abdel-Moneim, an expert in manuscript restoration, told Al-Ahram Weekly. He added that during his 22-year career in restoring Islamic manuscripts, it was the first time he had come face to face with Coptic pieces. "They are totally different than each other," Abdel-Moneim said, pointing out that Copts used goatskin or manuscripts while Muslims, writing at a later date, used paper, which required different maintenance and restorative treatment. "I have examined almost 30 per cent of the stored collection," Abdel-Moneim said, "and I have realised that the condition of the Coptic manuscripts is worse than Islamic ones since they have been handled more often by monks and other churchgoers. But Islamic ones are much better preserved since they have been kept in hard covers, like the Quran for example."

Abdel-Moneim noted that spots of wax and oil are easily seen on the manuscripts, while others had been attacked by insects. Ten per cent of the stored collection was badly damaged and required an immediate attention, since the goatskin interacted with itself, thus transformed into gelatin, which made it beyond repair. He said the books were in better condition but many had wax and water spots as well as holes and tears.

"The project also is trying to adjust the incorrect restoration implemented during the 'era of the Martyrs' in about 1600, when monks glued the manuscripts to sheets of paper in an attempt to support them. Regretfully, however, this treatment led to the deterioration of some parts of the manuscripts, while some others were lost in the process.

Sounds like the stories of the early handlers of the Dead Sea Scrolls or, worse, the Tchacos Codex.
The restorers are using state-of-the-art techniques, giving each MSS a "digital birth certificate," controlling the immediate environment, particularly humidity, etc. And it seems to be a training ground for junior restoration experts, since the Coptic materials are multiple: goat skin, papyrus, fabric, etc.

May Day Poem

May

May with its light behaving
Stirs vessel, eye and limb,
The singular and sad
Are willing to recover,
And to each swan-delighting river
The careless picnics come
In living white and red.

Our dead, remote and hooded,
In hollows rest, but we
From their vague woods have broken,
Forests where children meet
And the white angel-vampires flit,
Stand now with shaded eye,
The dangerous apple taken.

The real world lies before us,
Brave motions of the young,
Abundant wish for death,
The pleasing, pleasured, haunted:
A dying Master sinks tormented
In his admirers' ring,
The unjust walk the earth.

And love that makes impatient
Tortoise and roe, that lays
The blonde beside the dark,
Urges upon our blood,
Before the evil and the good
How insufficient is
Touch, endearment, look.

(W.H. Auden)