the big divisions of academic work

I constantly see evidence that people are confused about phrases like “the liberal arts,” the “arts & sciences,” and “the humanities.”  Although some of my definitions may be controversial, I thought a lexicon might be helpful:

The liberal arts encompass the natural sciences, the social sciences, and the humanities. These disciplines are meant to be valuable irrespective of their utility as preparation for careers. The root meaning is that they are appropriate for a gentleman or -lady. In the middle ages, it was common to list seven liberal arts, often the following: music (which was really music theory), arithmetic, geometry, astronomy, grammar, logic, and rhetoric. The last three were about language, whereas the first four were about nature. Philosophy and theology were sometimes substituted or added to the list, and philosophy has subsequently given rise to a range of liberal arts, from anthropology to zoology.

The phrase arts & sciences seems to be synonymous with liberal arts but avoids the modern implication that the “arts” exclude the sciences.

The humanities involve the interpretation of human culture. Interpretation generally takes the form of insightful description, whether organized over time (as narrative) or across space, but the humanities also encompass theorizing about human culture and applying such theories. By this definition, the humanities encompass the study of literature, music, and the arts. They also include portions of history (cultural history and historical narrative), anthropology (qualitative cultural anthropology/ethnography), political science (normative political theory), and philosophy (history of philosophy and some approaches to ethics and political philosophy). Many would disagree, but I believe that the rigorous moral assessment of human phenomena is intrinsic to the humanities, whereas science claims to separate facts from values.

The social sciences investigate the human world in ways analogous to the natural sciences, meaning that they generally seek to classify, model, and/or explain human phenomena. So a historian who tells the story of Boston’s development is a humanist, but a historian who tries to model the causes of urban growth is a social scientist. The social sciences can be primarily qualitative, quantitative, or theoretical. The line between the humanities and social sciences cuts through departments; the criterion is whether the research is analogous to natural science.

The behavioral sciences do not seem to me sharply distinguishable from the social sciences, but they put human mental states (such as choices and responses) at the center, as opposed to social systems and processes. They tend to employ the elaborate toolkit of empirical psychology rather than other methods.

The arts (in the context of a university) involve the actual production of cultural products, from ceramics and paintings to dance performances and music.

The natural sciences investigate nature, sometimes including human beings as natural species. They thus encompass not only mathematics, physics, chemistry, biology, and their offshoots but also some forms psychology, anthropology, and philosophy.

Engineering, computer science and related fields do not investigate nature but rather aim to change nature through deliberate interventions.

The professional disciplines aim to understand and teach the techniques, ethics, and underlying principles applicable to particular socially constructed professions, ranging from those that are strictly licensed (e.g., medicine and law) to those that are more loosely and informally defined (business, journalism).

how a university “covers” the world

(Philadelphia) Here are the baker’s dozen Tufts faculty who are Tisch College Fellows for 2015-16. Their work involves active citizenship as a topic of study, a research method, or a mode of teaching. I work with a group like this every year; about 100 alumni of the program are still on the Tufts faculty.

Listening to the 2015-16 Fellows introduce their projects last week, I realized that the faculty of a research university resembles a global open-source intelligence service or a nonprofit news-gathering organization to rival a major newspaper. One of our fellows both studies and supports Muslim women leaders in the West African region where Boko Haram makes headlines by suppressing education for women. Another fellow spent this summer conducting detailed ethnographic research in Ferguson, MO. A third is inside the homes of elderly Somerville residents who have mobility problems.

These scholars investigate topics that may also appear on the cable news or the front page of The New York Times. Their methods are more systematic and deeper than those of reporters, although their products also tend to be less timely and (with some exceptions) less accessible. I don’t consider scholarship better than excellent reporting; we need both. But we also need ways to make more public the kinds of knowledge collected or created by scholars. The Conversation is one fascinating and promising effort to marry “academic rigor” with “journalist flair” by employing professional journalistic editors to solicit and edit articles by scholars. That begins to tap the tremendous potential of the academy for public knowledge.

See also Civic Engagement and Community Information: Five Strategies to Revive Civic Communication

thoughts on the College Scorecard

collegecost

The College Scorecard began as a promise/threat to rate US colleges and universities, but for now, it offers some digestible nuggets of information on more than 3,500 institutions. The results for Stanford are shown to the right, as an example.

I like some things about this. Mainly, it tells a prospective applicant’s family not to be put off by the sticker price. Tuition plus room & board at Stanford costs $64,477, but the average student pays much less than that, graduates quickly, and earns a lot of money. That makes it a good deal (in strictly economic terms) for most people who can get in. In contrast, Cambridge College costs an average of $23,792 and yields an average salary of $36,500 for those who graduate–who represent two percent of those who enroll.

I have three main concerns. First, the average cost overstates the relevant price for a lot of students. Stanford completely waives the parental tuition contribution for families with incomes up to $125,000 a year and waives the whole cost for most families earning below $65,000 (which is about 60% of US households). The average cost is $15k because a lot of Stanford undergrads come from families in the very top tier of the income distribution. If you have a median family income, Stanford will probably be free.

Second, this kind of presentation can mislead about the business model. It can suggest that the real price of a Stanford education is $64k, but thanks to alumni gifts, the university subsidizes attendance for needy students (who, in this case, may be upper-middle-class). I think the following is closer to the truth: there are a lot of highly academically proficient students whose families can easily pay $64k and want to go to Stanford. Their kitchen counters cost more than a year’s tuition. So Stanford charges that much and uses the income to help subsidize all the operations of a research institution. It uses a sliding scale, however, so that all of its students aren’t rich. I don’t necessarily think this is wrong: it depends on how much public good comes from the research. But the numbers give a somewhat misleading impression of the financial model.

Third, the measure of “salary after attending” is very problematic if we see education as a public good. The lowest-paid majors for recent college graduates are “early childhood education ($39,000); human services and community organization ($41,000); studio arts, social work, teacher education, and visual and performing arts ($42,000); theology and religious vocations, and elementary education ($43,000); drama and theater arts and family and community service ($45,000).” A college that produces a lot of preschool teachers, clergypeople, and community organizers is going to score a lot lower on the measure of “salary after attending” than Stanford does. The average salary for recent Hampshire College graduates is $30,800, much less than half as much as Stanford’s figure, but it would be misleading to infer that Stanford offers more value than Hampshire.

when a university is committed to democracy

This is a page from the 2013-14 Rector’s Report of the Ukrainian Catholic University in Lviv, an institution that I visited this summer. (Click the image to open the PDF.) The page is headed “A Revolution of Dignity,” and it describes various political–even revolutionary–activities by the university or its members. The next page shows profiles of activists from the university, including a lecturer who was shot to death. It is an interesting combination of American-style glossy PR and strongly worded political commitment.

UkrainianCatholic

I would not hope for a comparable stance from an American university. For one thing, this brochure comes from a country with a war on its own territory and ongoing political crises. We shouldn’t wish for that level of strife here, even if it elicited more political commitment from higher education.

Besides, one can critically assess the position that the university has taken. I’m on the same side, but this position is debatable. Universities contribute to the public discussion by being fair and open to a range of perspectives and by demanding standards of evidence and reason from all participants. When a university commits itself strongly to a cause, it can undermine its ability to be an open forum for debate. It also acquires strange bedfellows–people on the same general side of the political issue who may be quite unsavory.

On the other hand, neutrality is impossible and is the wrong objective. Universities exist to promote free thought and substantive dialog and inquiry, which are incompatible with censorship, oppression, violence, and rampant corruption. Scholars also need intellectual freedom and public support in order to do their work. So universities are closely tied to social justice. They must leave space for a debate about what defines social justice, but they should not pretend that it is other people’s business.

US universities tend to respond to political threats and crises by staying clear of them, at least as official institutions. The Ukrainian Catholic University demonstrates what it looks like when an institution leaps into the fray. The Rector writes in his introductory message “we declared civil disobedience against the government and the president,” which is not what you’d expect in an annual report from a US college or university. He adds:

It’s difficult to summarize the last year, for most of the processes have only begun and are now continuing. We are still experiencing the ‘Revolution of Dignity.’ We are still fighting an external aggressor and internal problems. … From the first days of the revolution we clearly understood what we were fighting for. We were not distracted from running the university for a second. But we also supported our students. …  On December 11 we declared civil disobedience against the government and the president, who used violence against his own people. ….

We should work for victory and for reconciliation. Our weapons are truth and peace. We should already be thinking about what will happen after the war, how to heal physical and spiritual wounds, how to strengthen the country. In addition to the external enemy, Ukrainians need to conquer internal enemies: corruption, anger, hatred. I expect that the spiritual and educational life of the university will help our students handle these challenges.

5 Reasons Scholars Need Facebook Author Pages

Scholars tend to be shy or humble, often going to great lengths to avoid anything that might smack of self-promotion or over-confidence. There’s good reason for this. The academy trains you to be skeptical, to demand evidence, and to be reserved about matters that you’ve not yet carefully considered.

Image of Bertrand Russell from 1951.

There are two troubling consequences of this phenomenon, however. The first is captured in one of Bertrand Russel’s famous sayings. In New Hopes for a Changing World, he wrote that

One of the painful things about our time is that those who feel certainty are stupid, and those with any imagination and understanding are filled with doubt and indecision.

It’s a riff on William Butler Yeats’s “The Second Coming,” where he writes that “The best lack all conviction, while the worst are full of passionate intensity.”

In other words, self-doubt and the training for skepticism, so vital to good philosophy, can lead scholars not to speak up, while so many ignorant voices cry. If scholars are waiting for certainty, we’ll never hear from them. This is one of the troubling dangers.

Dog begging for scraps under the table.The second consequence ultimately results from the first: scholars who don’t speak up get frustrated that no one pays attention to or wants to support what they do.

It is more important than ever for scholars to speak up, to get our ideas out there for the public to read and engage. The good news is that there are exciting opportunities and new tools now for doing that.

News outlets more than ever before are receptive to scholars’ writings, especially if they don’t have to pay for them. It is reasonable to complain about that, but many of us in higher education have salaries already — no, not all. Those many fortunate people who are afforded some time and incredible intellectual resources (colleagues, libraries, databases, etc.), however, can and ought to see their privilege as a responsibility.

ripplesWhile scholars can engage folks through news media, we shouldn’t overlook social media. Even with our 200-2,000 connections, social media messages spread like ripples. We can affect our culture by speaking up. That said, sometimes we want our personal lives to be separate from our public or professional lives.

Scholars would be wise, therefore, to suspend their typical discomfort with the idea of self-promotion for a minute and make a Facebook author page. Why? Here are 5 reasons:

  1. You’ve gotta keep’em separated — Students. You often do not want your students to read messages that are for your friends and family only. A Facebook author page allows them to follow that content without “friending” you.
  2. You can spare uninterested friends and family. Facebook is a great place to share pictures of your children and other personal relations or content. You often don’t want to share your public messages with folks who would prefer only to see pictures of your kids.
  3. You shouldn’t hide your work. Your author page is an obvious place to post information about your own writings, and folks who want to learn about what you study and get your book will look there.
  4. If you don’t build your platform, no one will hear you. If and when you want to write for wider audiences, you need a platform from which you reach readers. Literary agents and book publishers can no longer evaluate proposals only on their own merits. They want to know that you can speak to an audience and that you have a platform from which you can reach them. A Facebook author page is part of that platform.
  5. You really believe in what you do.Weber sitting at his desk.It isn’t arrogant or pompous. If you’re doing it right, it isn’t even about you. Ok, look, the Web is much more interesting with pictures, so don’t be shy — put yours up there. Newspapers and others want a photo to include next to an article they publish of yours, so realize that and be ok with having your photo(s) there. That said, why do you do this work? It’s because you care about what you study — you believe the ideas to be genuinely important. If that’s true; if you do think that what you study matters; if you have some small part to contribute to public debate, then you are acting for others when you make sure that your ideas get heard.

So, go forth and be heard!

Who are your favorite examples of scholars with great platforms, modelling great public intellectual leadership?

Message me or tweet me about that on Facebook, Twitter, or LinkedIn.

what should a college do to improve teaching pervasively?

Here are five potential answers to that question, each of which depends on a different premise.

  1. Teaching would be better if the conditions improved. For instance, class enrollments should be smaller, and teaching loads should be more reasonable. (Premise: faculty/student ratio is too high.)
  2. Teaching would improve if professors went through specific recommended experiences, such as short courses on designing curricula or classroom visits from peers. To make those experiences common, provide them–along with incentives or mandates. (Premise: these experiences reliably improve the actual outcomes of students.)
  3. Teaching would improve if faculty focused more on teaching. That would happen if they were rewarded for good teaching outcomes or possibly penalized for bad ones. This implies changes in tenure and promotion criteria and the like. (Premises: motivation is a core problem, and the impact of teaching can be reliably assessed so that the right people are rewarded.)
  4. Teaching would improve if we employed better teachers. Some people are just better in the classroom than others, and we could marginally improve outcomes if we altered whom we hired and retained. One subtle version of this strategy would involve moving talented teachers into a track where they are responsible for more students, and untalented teachers into a research track where they can teach less. (Premise: talent for teaching is measurable and fairly invariant.)
  5. Teaching would improve if faculty collaborated more and held each other accountable for excellence. Students should also be part of the conversation. (Premise: such collaborations can be made widespread.)

I buy #1 for campuses with very scarce resources; I don’t think it applies at the higher end of the scale. I am philosophically most friendly to #5 but don’t know how you make it happen more than it already does at most campuses. Options #2-4 seem to rest on insecure assumptions.

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notes from the Summit on Civic Learning and National Service

On October 16, 2014, the White House, the U.S. Department of Education, and the Jonathan M. Tisch College of Citizenship and Public Service at Tufts University hosted a Summit on Civic Learning and National Service. This invitational Summit brought together 75 higher education leaders, government officials, representatives of civic organizations, and researchers studying civic learning and engagement. The rich conversation brought up many themes and disagreements.

We have posted the Summit Proceedings here. They are based on a review of the notes from the Summit, compiled and summarized by representatives from Tisch College. These are the key seven themes:

  1. Colleges and universities must support democracy. Educating for democracy and generating knowledge to serve democracy were central purposes of the Morrill Land Grant Act, the GI Bill, and the creation of community colleges. The 1947 Truman Commission on Higher Education for Democracy stated that educating for democracy “should come first … among the principal goals for higher education.” But this heritage has largely been forgotten. The public, policymakers, and leaders of higher education now appear to focus primarily on preparing students for a competitive labor market.
  2. Democratic education means engagement with politics, institutions, and contentious issues—by students, faculty, and staff in their capacity as teachers, learners, researchers, and civic actors. Serving democracy means more than service, although service-learning programs contribute to that mission. Colleges and universities should be places of courageous conversations and action, where the most pressing social, economic, and political needs the nation and world are identified, studied, and debated, and where students develop the skills and sense of agency to act on those needs.
  3. Civic learning must move from “elective and available” to “pervasive and expected.” Since the 1980s, many colleges and universities have created impressive centers and programs for civic engagement, community service, community partnerships, and related topics. These special programs represent a valuable network, distributed across the country and connecting higher education to other sectors. However, they remain fairly marginal in academia itself, enlisting especially interested students and faculty. Some of the institutions represented at the Summit have taken the next step by making civic learning pervasive or even required on their campuses.
  4. Colleges and universities should be partners in local problem solving and anchors in democratic communities. Campuses can support reciprocal faculty-community collaborative research, open their doors to the community, and serve as conveners to identify and facilitate change about local challenges.
  5. Civic learning must be measured and assessed. Unless colleges and universities collect data and use it to improve programs and hold themselves accountable for results, civic learning will not be pervasively effective. Better measurement systems would also demonstrate the value of civic learning for employment and thus mitigate the tradeoff between education for democracy and education for work.
  6. Higher education should tackle growing economic and social inequality based on class and social identity. Many students face economic barriers to civic engagement. At a time of rapidly rising college costs, students may have to work at least one job, may have children of their own, and may hold substantial debt. Some possible solutions to those barriers are course credit for public service experiences, loan forgiveness, and connecting civic and career skills.
  7.  Leadership must come from many places, including federal and state policymakers, college administrators, academic departments, students, and also from community-based organizations and business. Many positive steps were proposed at the Summit, from raising the proportion of work-study funds available for community work to changing state or even federal measurement systems to include civic outcomes. Above all, the stakeholders must return the civic and democratic mission of higher education to its traditional high status in American life.

Based on the Summit discussions, we would suggest both an interest in and a need for continued work in two areas:

  • Collective work among scholars and practitioners on what the research shows regarding the nature, scope, and effectiveness of civic learning and engagement in democracy; and
  • Further, focused discussion among educators and policy makers to prioritize specific actions at the campus, collaborative, state, and federal, levels to advance civic learning and engagement in democracy.

Community partners/representatives should be key participants in both sets of discussions

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Innovation and Civic Engagement

I’m speaking briefly tomorrow at a Tufts Institute for Innovation symposium on “Research, Innovation, and Community Engagement.” I may say something along these lines:

It is exciting and valuable to put these four words together. We need innovation because existing strategies have not solved stubborn problems. We need research to explain the problems and to assess what works. We need communities, meaning not just populations of people who happen to live in particular places, but groups of people who have networks and norms that allow them to improve the world. (Voluminous scholarship finds that community ties are essential for success.) And we need engagement if we want research and innovation to influence the world.

So I am a fan. But I would like to take a few minutes to note some risks that may arise if we try to combine research, innovation, community, and engagement in the wrong ways.

Research and innovation go together neatly. In fact, university-based research must be innovative, almost by definition. An inquiry doesn’t count as “research” if it has been done before. To be sure, some academic research is highly routine and standard. But that kind of work is valued less than original research. Innovation is esteemed in the university. Famous scholars are innovators.

Innovation is also valued highly in the private sector, in part because making or doing something new can be especially profitable. One definition of a “commodity” is a good for which the demand is met by undifferentiated suppliers. It doesn’t matter whether your shirt was stitched by Bangladeshi workers or a machine in Germany; the shirt comes out the same. A commodity yields low profits because anyone can turn capital into the good and compete. Innovation allows the innovator to reap greater advantage by avoiding competition.

Since innovation is prized in the academy (where the currency is fame) and in the marketpace (where the currency is money)–and since the academy and the market are merging–it is no surprise that glamor attaches to the idea of innovative research that produces innovative solutions that go to market. That is the current ideal.

It is an ideal that also finds its way into public policy. The Obama Administration loves concrete new policy interventions that can be rigorously evaluated. In 2o13, for instance, the administration proposed $200 million in a competitive pool for state governments that cut energy use and expanded HOPE (Hawaii’s Opportunity Probation and Enforcement scheme), which had performed well in evaluations. But it proposed to cut Social Security by $130 billion and Medicare by $380 billion.

Social Security and Medicare are old, not innovative. These big, old programs are not subject to being invented and then tested in randomized experiments. Yet cutting $130 billion from a basic entitlement is massively more consequential than spending $200 million on innovations. And the reason for the cuts was not an actual preference by the administration; it was a function of the balance of power, with Republicans controlling Congress. If we presume that innovation by itself solves problems, we forget about power–power to devise innovations, power to use them, and power to change larger systems that have little to do with innovation.

If innovation and research fit comfortably enough together, innovation and community make a more difficult pair. Communities do not necessarily need innovation. They may prefer to preserve what they have, or to develop in regular and predictable ways. They may value tradition. They will ask whether an innovation is an improvement or a new evil. For these and other reasons, they often resist innovations.

Even when it comes to research, communities may not need originality. Once it is known that cigarettes cause cancer, a community needs to know who is smoking and where the cigarettes come from. The original discovery about the impact of tobacco was valuable, but now the community just needs routine data of the kind that will not look impressive on an academic’s CV.

In a competitive research university, the more innovation, the better. In a community, that is not the case. True, a world of innovation can be exciting and liberating. But if everyone else is innovating, it becomes difficult to make plans for yourself. That actually undermines personal liberty; you are constantly reacting and adjusting to other people’s innovations. The same is true for communities. They cannot govern themselves and form durable laws if everything if always being changed. As James Madison argued: A “mutable policy … poisons the blessings of liberty itself. It will be of little avail to the people, that the laws are made by men of their own choice, if the laws … be repealed or revised before they are promulg[at]ed, or undergo such incessant changes, that no man who knows what the law is to-day, can guess what it will be to-morrow.”

I haven’t said anything about “engagement” yet. Real engagement is not a one-way flow. For instance, to develop and deploy an innovation in a community does not reflect engagement. Two people are said to be engaged if they plan to form a couple. Two gears are engaged if turning either one moves the other. Two gears are engaged if stopping one stops the other. A community and a university are engaged if they form a kind of couple, and if motion–or stillness–on either side influences the partner.

Communities can innovate. And civic engagement can be done in innovative ways. Indeed, Carmen Sirianni and Lewis Friedland’s book, Civic Innovation in America: Community Empowerment, Public Policy, and the Movement for Civic Renewal is an indispensable work that counters narratives of civic decline by showing that new forms of civic engagement have been painstakingly developed to respond to a changing world.

In an age of innovation, we’d better engage citizens in new ways. In that respect, innovation and engagement fit neatly together. But we must not yield to the assumption that “innovation” is desirable because it is the path to fame and profit. If we are really engaged with communities, they will have the power to stop or alter the cleverest innovations. At least some of the power will come from their side.

In short, I am all for developing innovative solutions to social problems and engaging communities in using them. But we must not forget issues of power and of ethics. Some innovations are good, some are bad, and some are insignificant compared to bigger social decisions. A relationship should form between any academic or entrepreneur who is strongly motivated to innovate and the community that might want to participate. That relationship must be ethical and fairly equitable. Ideally, some of the insights and innovations will come from the community side. And like an engaged gear, the community will have the power to stop and prevent the research partner from moving forward.

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To Make Hope Possible Rather Than Despair Convincing

Last week I gave an opening lecture at Hampshire College at the launch of its new center for civic activism, the Leadership and Ethical Engagement Project. It was a wonderful opportunity to reflect on how colleges and universities could engage more directly with changing the world -- and how the commons could help open up some new fields of thought and action.  Scholarship has an important place, of course, but I also think the Academy needs to develop a more hands-on, activist-style engagement with the problems of our time.

I enjoyed the perspectives of LIz Lerman, a choreographer, performer, writer and founder of the Dance Exchange in Washington, D.C., who shared her hopes for the new center.  We shared an interest in the limits that language can impose on how we think and what we can imagine.

Below, my talk, "To Make Hope Possible Rather Than Despair Convincing," a line borrowed from the British critic Raymond Williams.  My talk introduced the commons and explained why its concerns ought to be of interest to the new Hampshire College center.

Thank you for giving me the honor of reflecting on the significance of this moment and this initiative.  It is not every day that an academic institution takes such a bold, experimental leap into the unknown on behalf of social action and the common good. 

I come to you as a dedicated activist who for the past forty years wishes there had been something like this when I was an undergraduate at Amherst College in the 1970s. I have always admired the image of what the French call l’homme engagé. I guess the closest American equivalent is “public intellectual.”  But neither of those terms quite get it right – because they don’t really express the idea of fierce intellectual engagement combined with practical action motivated by a passion for the common good. That’s the archetype that we need to cultivate today.    

We stand at a precipice in history that demands that the human species achieve some fairly unprecedented evolutionary advances. I don’t want to get into a long critique of the world’s problems, but I do think it’s safe to say that humankind now faces some fundamental and unprecedented questions. These include questions about our modern forms of social organization and governance, and questions about our planet-destroying system of maximum production and consumption.

The dark menace looming over us all, of course, is climate change – an incubus that has been haunting us for more than a generation even as our so-called leaders look the other way.  That is surely because to confront the sources of climate change is tantamount to confronting the foundations of modern industrial society itself.  Climate change is simply the most urgent of a long cascade of other environmental crises now underway – the massive species extinctions, collapsing fisheries, soil desertification, dying coral reefs, depleted groundwater, dead zones in the oceans, and so on.  Our species’ impact on the planet’s ecosystem is so pervasive that it now qualifies as a separate geological era, the Anthropocene.

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Orozco’s Gods of the Modern World

(Hanover, NH) It’s amusing to be at Dartmouth, talking earnestly with high school civics teachers–after a week of thinking about the civic mission of higher education–while nearby stand the forbidding professors of “Gods of the Modern World,” a pertinent panel from Jose Clemente Orozco’s “Epic of American Civilization” (1932-4):

While behind them the world burns, the skeletal academics in full regalia bring into being a new skeletal graduate or colleague. The skeletal fetuses of other students are embalmed in display cases over piles of musty volumes.

On the other hand … Dartmouth paid Orozco to paint this critique, the college preserved his work despite the resulting controversy, and now they proudly display and assiduously study this exemplary Mexican mural. One could conclude that academia is a haven of free inquiry, that elite institutions can profit from even the most radical assaults, that art is immortal, that art is toothless … Pick your lesson.

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