Given Jefferson’s commendation of the work of David Hume on matters religious and the resemblance of Jefferson’s program for assessing the purportedly supernatural, I think we are safe to infer that the Jeffersonian program simply is the Humean program. But this means that Jefferson’s procedure for deciding whether or not a miraculous event did in fact occur is fatally flawed.
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If I admit that A is B, and realize in advance that B is C, and C is the contrary to my original thesis I have gained the benefit of dialectic as a game, and have played the game well, i.e., without a contentious spirit. The dialectician who cannot see such consequences will still lose the thesis but it cannot be said that they have gained any understanding. In dialectic there are probably many such embarrassments; unable to see implications the novice loses countless debates until finally having an insight connecting the question to its implications.
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That's what the promoters of the Collegiate Learning Assessment think they have been promoting
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An exclusive with the newly beatified Cardinal Newman.
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On September 14, 2010, President Obama delivered his annual back-to-school address. But, did anyone hear what the President actually said?
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Does Socrates teach to me to trick and deceive students for their own good? Could that every be acceptable?
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What, then, are the effects of this peculiar idolatry of pluralism on colleges? One symptom is curriculum deformation.
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If someone had told me two years ago that I would be completing my bachelor’s degree using an online program through Regent University, I would have been highly skeptical. Why would I leave the lovely, academic atmosphere of on-campus academic advisory sessions, rigorous in-class debates, and one-on-one time with some pretty amazing professors?
Read the rest.
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When cynics and skeptics of the contemporary kind profess their accounts I worry about balance and indoctrination and the loss of reason--am I guilty of special pleading, or is the socratic somehow self-evidently the case?
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