The Unity of Vision and Ethic

The Unity of Vision and Ethic: Values and the Workplace

by Suheil Bushrui

The University of Maryland :: 13th Annual Equity Conference :: May 1st, 2001

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It is indeed a great honor for me to deliver this address under the auspices of the President’s Office and the university equity administration, and to do so in the company of so many distinguished guests. May I say, however, that it is a special pleasure to appear at a gathering where so many of our colleagues are in attendance. It is uncommon for a member of the faculty such as myself to have the honor of addressing those all-too-often invisible members of the university community who, through their hard work and selfless dedication, make all our achievements in teaching and research possible. The coming together of such a distinguished assembly of faculty, staff, and students is so very important because I firmly believe that our university will achieve excellence only if we are truly united in both spirit and action and if we all become active participants in the life of our university community academically and socially.

Fifteen years ago my wife, Mary, and I came to this great country as refugees who had lost everything except our faith in God and hope for the future. Having arrived in the United States, we had to adjust to a new culture, a new way of life, and indeed a new world. We had survived the ravages of Lebanon’s brutal civil war, and we brought with us to our new land the firm conviction that human goodness is the fundamental basis of justice and peace in this life. My wife and I were compelled to seek healing from within ourselves; no program of professional counseling could bring about the inner peace and tranquility that must be achieved through the spirit and the spirit alone. Our experience as immigrants in a new country taught us to appreciate the wise words of the Sufi sage who said, “No man of God feels himself a stranger in the East or West. Wherever he goes all is the land of God.”

“The real voyage of discovery consists not in seeking new landscapes, but in having new eyes.”

Marcel Proust

Our awareness that we are citizens of the world was confirmed and strengthened by the hospitality we found in America, above all the gracious hospitality extended to us by the University of Maryland community. My wife and I came to understand that “home” is not a material or physical form, it is in fact a spiritual state and a feeling of belonging not to a tribe, a party, a group, or a religion, but a feeling of belonging to the human family as a whole. Here in America we have found our home, and my wife and I could return once again to what Robert Frost described as those “truths we keep coming back and back to”: …why abandon a belief Merely because it ceases to be true.

Cling to it long enough, and not a doubt It will turn true again, for so it goes.

Most of the change we think we see in life Is due to truths being in and out of favor.

As I sit here, and oftentimes, I wish I could be monarch of a desert land I could devote and dedicate forever To the truths we keep coming back and back to.1 I read these words for the first time in the early 1950s and they seemed as they seem now to remind me of the great truths that we as human beings are inclined to forget and then remember again. Poets accept life’s contradictions and love the world despite its shortcomings. It was in that spirit that Frost wrote his own epitaph:

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5 And were an epitaph to be my story I’d have a short one ready for my own.

I would have written of me on my stone: I had a lovers’ quarrel with the world.2

ing is a complementary emphasis on elevating the spirit. The cultivation of intellectual faculties in the absence of a concomitant effort to promote spiritual and ethical attributes may prove hazardous. Truly dangerous schemes do not spring from the minds of those who lack education, but from those who have received an excellent education without developing a moral and ethical code of conduct. What is legal and is acceptable may not necessarily be ethical or morally justifiable.

I have chosen as my theme “The Unity of Vision and Ethic: Values in the Workplace” and my remarks apply to universities in general, both as educational establishments and as workplaces. I recognize that we represent here in this gathering the diversity that is the chief characteristic of American society—for we are a nation of immigrants who have written our own story in an adopted land. Those of us gathered here today represent many faiths and traditions and we originate from a diversity of nations and peoples; in our veins courses the blood of the whole world.

No technical device however proficient, cutting-edge, or productive, can transform its human user into a virtuous being characterized by integrity, charity, trustworthiness, loyalty, and equity. This is so because the elements that define virtue in human beings do not belong to the material world of things but rather to the intangible world of the heart and spirit and to the mysterious undefinable portion of the divine in each of us— that which we call the conscience. The true measure of any program of education is not in how many physical items it helps to create, but in the number of young people it nurtures who are equipped with an inspiring vision to make the world better and who possess the practical tools to do so. The British historian John Acton observed that schooling should not be “a burden on the memory but an illumination of the soul.” If we are to illumine souls, then we as educators need a great conception that guides our pedagogy and inspires our students to greater attainments. In this life, no significant accomplishment is reached in the absence of an eternal ideal that impels us to look beyond the limits of expediency.

Any discussion of diversity in whatever context must begin and end with the theme of unity. For diversity without unity, harmony, and spirit ultimately ends in chaos and bigotry, while unity is impossible if it is not founded on the principles of justice and equity.

At the same time, it is essential to emphasize that any approach to the principle of “unity in diversity” must be holistic. In this regard, Lewis Mumford has reminded us in this poignant passage that: One cannot create a unified world with partial, fragmentary, arrested selves which by their very nature must either produce aggressive conflict or regressive isolation…To be on friendly terms with every part of mankind, one must be on equally friendly terms with every part of oneself; and to do justice to the formative elements in world culture…one must nourish the formative elements in the human self.3 The materialistic aspirations of today’s society are manifest in the striking imbalance that exists between scientific and technological education on the one hand, and values and ethics education on the other. As a result, we are experiencing a disruption of our emotional, intellectual, and spiritual equilibrium. Today, we trumpet the advantage of introducing Information Technology (IT) into all segments of the curricula; but what is lack-

The predicament of modern humanity is that we are divided within ourselves, and where there is no unity there can be no peace. This dividedness is reflected in a series of dichotomies running throughout human societies everywhere. The German historian and dramatist Friedrich von Schiller sought to articulate the timeless natural and aesthetic laws that lay behind the world of change and turmoil. His On the Aesthetic Education of Man is one of the most important works on ethics and education ever published. Although written in the 1790s, it speaks remarkably well to our condition in the early twenty-first century, contending as it does that the modern age— being a time of specialization, bifurcation, and materialism—is not the norm, but a stage in the development of man’s cultural progress. His philosophy aspired to balance and wholeness.

Schiller championed an aesthetic education in which the spirit could be liberated to act as a solvent dissolving all contradictions. Summarizing Schiller’s analysis of the predicament of modern humanity, the translators and editors of the English edition write as follows: [Schiller addresses] the evils of specialization, whether of knowledge or skill, or of one function of the psyche at the expense of the others; the dissociation of what once was united—sensibility and thought, feeling and morality, body and mind; the cleavage between different branches of learning, between the sciences and the arts, between the development of the individual and the welfare of the community, between those who are too exhausted by the struggle for existence to think for themselves and those who are too indolent to make creative use of their leisure; the reduction of man to a mere cog in the wheel of an over-developed society; the de-humanization of the citizen in a State where he is valued for the function he performs rather than the being that he is, treated

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7 as a classifiable abstraction and administered by laws which seem irrelevant to him as a person. [Schiller’s is an] analysis, in short, of problems which have become the stock talking-points of cultural Jeremiahs in our own day and age.4 In the midst of our contemporary experience of change and turmoil, however, we are fully aware of the spiritual revolution now taking place that seeks to correct the selfdestructive modes of thought which have defined our age. The Cartesian, Newtonian, and Darwinian ways of thinking which have dominated our life of the mind have contributed to a soul-splitting materialism. While we should not discount the many contributions that these schools of thought have made to human knowledge, they must always be balanced by those other schools of thought which are spiritual in nature. Furthermore, the various political or religious absolutisms have proved deleterious, while relativism had shown itself to be impractical. As we contemplate the need for new approaches to scholarship, we can find inspiration in the description of the ideal academic offered by the historian Will Durant more than half a century ago: The scholar though he belongs to his country through affectionate kinship, feels himself also a citizen of that Country of the Mind which knows no hatreds and no frontiers; he hardly deserves his name if he carries into his study political prejudices, or racial discriminations, or religious animosities; and he accords his grateful homage to any people that has borne the torch and enriched his heritage.5 Today’s technological gadgetry, which has crept into every aspect of our lives, all too often deadens our appreciation of the awe-inspiring and mysterious world around us. The evolution from the integrated communal life of ancient Greece to the fragmented isolation of the post-industrial world has been, however, a necessary phase in our evolution and part of a dialectical process that will hopefully lead to a more advanced and integrated social order. But as yet humanity has not attained wholeness, harmony, and integration. The question, therefore, is “how do we solve the colossal problems facing humanity?”

To find the beginning of an answer to this question we must turn to the Mexican novelist Carlos Fuentes, who warns us that “Our great addiction to materialism will not solve our problems,” and he adds that “the world is made of grace and the important thing is to understand that we are all struggling between values.”6 In1986 Fuentes and twenty-one leading thinkers in science, government, and the humanities listed the

following six vital issues as ones that demand the full attention of humanity: :: the threat of nuclear annihilation; :: the danger of overpopulation; :: the degradation of the global environment; :: the gap between the developing and the industrial worlds; :: the need for fundamental restructuring of educational systems; :: the breakdown in public and private morality.7 The document in which these thinkers set forth their views concludes by stating that agendas, plans, and policies are not by themselves capable of bringing about true and lasting peace: But even those policies are of uncertain value without the qualities of thought – the “habits of the heart,” to use a phrase that sociologist Robert Bellah borrowed from Alexis de Tocqueville….8 In February 1996 Senator Sam Nunn of Georgia addressed the National Prayer Breakfast in Washington, DC. In his remarks Senator Nunn underlined the urgency of exploring ways and means of addressing the education of the heart: Our world is a strange and ironic place. The Cold War is now over, but in a tragic sense, the world has now been made safer for ethnic, tribal and religious vengeance and savagery.

At home, the pillar of our national strength, the American family, is crumbling. Television and movies saturate our children with sex and violence. We have watered down our moral standards to the point where many of our youth are confused, discouraged and in deep trouble. It’s as if our house, having survived the great earthquake we call the Cold War, is now being eaten away by termites.

Our problems in America today are primarily problems of the heart. The soul of our nation is the sum of our individual characters. Yes, we must balance the federal budget, and there are a lot of other things we need to do at the federal level. But unless we change our hearts, we will still have a deficit of the soul.9 How can we address “the problems of the heart” in the university community as a whole? Perhaps we must begin by concentrating on two major goals. First, we need to focus on student developmental needs of the whole person, which is to say character building. For without character no learning or academic achievement truly fulfils its promise. Arthur J. Schwartz, a leading authority on character education, has observed: The challenge for higher education is to establish character development as a high institutional priority. Sustained leadership is needed to articulate the expectations of personal and civic responsibility in all dimensions of learning and living on a college campus.10 Second, we can address problems of the heart by focusing on societal needs in terms of developing citizens with local, national, and global levels of awareness.

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9 It is at once a two-fold policy to build “that inner kingdom” in every individual as well as building a unified and healthy community. We need to initiate a dialogue with the self, a dialogue resulting from exposure to a holistic approach encompassing the vast wealth of the intellectual, artistic, and spiritual heritage—both Eastern and Western—a heritage that belongs to us all. Students, faculty, and staff should be enabled to draw from the common well that has inspired humanity throughout the ages.

tunity for the renewal of intellectual and spiritual energies, enabling the university community to move forward in new directions and opening new frontiers of knowledge and discovery. In his short tenure here President Mote has always stood for those ethical principles that in the final analysis will allow us to distinguish ourselves in every field.

The leadership of the University of Maryland, however, fully understands that unless we are financially secure and able to generate material means, we can never hope to promote and sustain those “matters of the heart” I have spoken of. President Mote’s ingenuity is reflected in his outstanding efforts to create for those of us who labor in the vineyard of the spirit a new kind of patronage—for without patronage the masters that inspire us such as Shakespeare and Michelangelo would never have created their great works.

The dialogue conducted over the ages and between cultures has always raised crucial questions: “Who am I?”, “From whence did I come?”, “Whither am I bound?”, “What is the purpose of life on earth?”, “How can we balance freedom with order, competition with equality, beauty with practicality, continuity with change, loyalty to one’s own kind with profound respect for others?” Responses to such questions have differed richly over time and space. By exploring the diverse cultural and spiritual heritage of the human race and its many civilizations we can learn the lesson of how to address anew these primordial questions.11 As we propose and debate answers to the great questions that define our humanity, we will be encouraging a renewal of all those values that are essential in establishing and maintaining a civilized society. In his study Man at the Crossroads the philosopher J. F. Mora offered the lineaments of such a renewal: It will have to assimilate and to a certain degree level, the vast multitudes of the planet without degrading or debasing them in the process; it will have to make the human person an end, yet stop short of deifying man; it will have to maintain organization without completely destroying freedom; it will have to go on encouraging the development of technique without killing the spirit. It will, in short, have to take into account God, Society, Man, and Nature without devoting itself entirely to any one of them, yet at the same time without immobilizing them in a static equilibrium. To do this successfully will certainly be a formidable task.12

III

The University of Maryland, under the enlightened leadership of President Mote and his cabinet, is certainly well positioned to train a new kind of student for today who can soon join the ranks of the new leadership of tomorrow. President Mote has seized the oppor-

The new university Strategic Plan developed under the astute leadership of Senior Vice President and Provost Gregory Geoffroy is a brilliant blueprint for creating an educational environment of promise and vision. The faculty and staff must now summon the spirit to interpret and implement the bold goals set out by the plan. It is indeed a great loss for the university to bid farewell to Provost Geoffroy at such a crucial time in the history of the university, but our loss no doubt is Iowa’s great gain. As Provost Geoffroy takes his leave to assume control of a sister institution, I am sure that all of us who have worked with him and admire his example of leadership wish him the very best in his new endeavor. He has always been a scholar of impeccable integrity and a perfect gentleman.

IV

The university’s core curriculum should be that place where the heart of the person matters, where we all find one another, as real people, with real lives, potentials, and challenges. The core curriculum should allow us to embrace unabashedly a vision of working together through diverse kinds of learning to build better families, communities, and societies.13 The good work that is being done by the Honors Program above all, as well as the College Park Scholars and the many ingenious projects developed by the College of Behavioral and Social Sciences under the splendid and inspiring leadership of Dean Irwin Goldstein should be encouraged. Programs such as the Academy of Leadership, Civicus, and the Center for Heritage Resource Studies can be used as models to inform our efforts. Nevertheless, to achieve the greater vision of the ideal learning community, a further transformation of the traditional system needs to be considered.

What I am proposing as the means by which we can achieve a further transformation is not an original doctrine; rather, I am merely recalling those truths “we keep coming back and back to,” age-old verities which have been discarded in our own day and await rediscovery and refinement. More than discarded, however, these truths have even been denigrated in the course of the last few centuries, especially since the age of the Enlightenment. I refer mainly to that comprehensive body of knowledge known as the “perennial wisdom” or the “perennial philosophy.” It includes the ancient vision of the oneness of the universe spoken of by the mystics of both the East and the West. The Sufi saints of India, for example, have for the past thousand years urged their fellow human beings to:

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11 Learn from the eyes the way to develop unity and oneness.

The two eyes appear different but their vision is one.14 The same voice resonating from the heart of India spoke again in more recent times to the heart of America through the words of Robert Frost: My object in living is to unite My avocation and my vocation As my two eyes make one in sight.15 Here the one image created by the two eyes applies the meaning of unity to encompass vision and ethic, “avocation” and “vocation.”

According to the perennial wisdom, our dynamic universe is composed of sacred interlocking cycles of life. Ultimate reality, in this view, cannot be grasped by means of conventional linguistic distinctions or materialistic logic. All things move in circles where in the beginning is the end and in the end is the beginning; there are no dividing lines between people and people, between people and things, or between the life of the mind and the life of both the soul and the body. All are one, as William Blake observed, “Everything that lives is holy”. Similarly, the Persian Jalaudin Rumi five centuries before Blake emphatically announced the divine unity that binds us all: I, you, he, she, we.

In the garden of mystic lovers, these are not true distinctions.16 The ethic associated with this vision of unity is one of unconditional love; love for all since each is a part of the same giant self. This vision is reflected in Shelley’s concept of “true love”: True Love in this differs from gold and clay, That to divide is not to take away.

Love is like understanding that grows bright, Gazing on many truths; ‘tis like thy light, Imagination! Which from earth and sky, And from the depth of human fantasy, As from a thousand prisms and mirrors, fills The Universe with glorious beams, and kills Error, the worm, with many a sun-like arrow Of its reverberated lightning. Narrow The Heart that loves, the brain that contemplates, The life that wears, the spirit that creates One object, and one form, and builds thereby A sepulchre for its eternity. 17

It is undeniable that we are now living through an acutely turbulent time in our spiritual and moral life. In the course of the previous century humanity experienced a series of shocks and catastrophes—world wars, communism, fascism, genocides, nuclear bombs, cold wars—whose after-effects we are still struggling to overcome. Fortunately, ancient visions have been combined with modern sensibilities to produce the beginnings of a new revolution in consciousness. This revolution has begun to provide an alternative to the cultural chauvinism and religious exclusivism that are the byproducts of rigid nationalism.

Those who are familiar with recent developments in scientific thought will no doubt find a parallel between the mystical vision and the writings of some contemporary scientists.

In the course of the last several centuries, science and religion have often been at odds and have periodically engaged in a fruitless cycle of polemics that have brought credit to neither camp. More recently, however, a productive dialogue between science and religion has been established which enhances the prospect of a substantive rapprochement and the hope for a true concurrence between the two fields of knowledge. One of the most positive developments in this regard has been the acceptance by researchers, through scientific empiricism, of some of the principles that long ago animated the mystics and Sufis. A few natural and social scientists have even cited mystical writings in their scientific publications.18 Modern scholars, animated by a vision of unity are building upon earlier approaches taken by such great scientists as Albert Einstein, Erwin Schrödinger, and Niels Bohr.

Psychologists stimulated by William James and Carl Gustave Jung have expressed concepts and theories that speak to the fundamental validity of the transcendental experience. In the field of biology, C. H. Waddington’s systems perspective and the essays of Lewis Thomas both feature parallels with the writings of the major Sufi and mystic poets, past and present. The approaches of social scientists such as the structuralist Claude Levi-Strauss or the cybernetician Gregory Bateson also exhibit mystical elements.19 Perhaps the most intriguing scientific thesis that I have read in recent years has been Fred Hoyle’s Intelligent Universe, a work of real inspiration in which the author reinforces the concept of the “unknowable essence” that some of us call God— a concept which is shared by quantum mechanics as well as by the major spiritual and religious traditions of the world. Physicist Wolfgang Pauli, one of the leaders in the field of quantum mechanics, has observed: It is obviously out of the question for modern man to revert to the archaistic point of view that paid the price of its unity and completeness by a naïve ignorance of nature. His strong desire for a greater unification of his world view, however, impels him to recognize the significance of the pre-scientific stage of knowledge for the development of scientific ideas…by supplementing the investigation of this knowledge, directed inward.

The former process is devoted to adjusting our knowledge to external objects; the latter should bring to light the archetypal images used in the creation of our scientific concepts. Only by combining both these directions of research may complete understanding be obtained.

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13 Among scientists in particular, the universal desire for a greater unification of our world view is greatly intensified by the fact that, though we now have natural sciences, we no longer have a total scientific picture of the world. Since the discovery of the quantum of action, physics has gradually been forced to relinquish its proud claim to be able to understand, in principle, the whole world. This very circumstance, however, as a correction of earlier one-sidedness, could contain the germ of progress toward a unified conception of the entire cosmos of which the natural sciences are only a part.20

V

Caught up in the maelstrom of scientific and technological developments, the educational system has overlooked what the German philosopher Gottfried Wilhelm Leibniz calls the perennial wisdom, the unifying center which alone can hold in check and counter the forces of disintegration. Leibniz writes: Each soul knows the infinite, knows everything, but confusedly. Thus when I walk along the seashore and hear the great noise of the sea, I hear the separate sounds of each wave but do not distinguish them. . . . Only God has a distinct knowledge of everything, for [He] is the source of everything. . . . [He] is everywhere as a center, but that circumference is nowhere, since everything is immediately present to [Him] without being withdrawn at all from this center.21 Perennial wisdom is the tradition to which no historical beginning or human originator can be ascribed. As the scientist Ervin Laszlo has asserted, “…the perennial wisdom of the great religions, of great artists and great humanists is needed to complement the technical expertise of the sciences because human beings and societies are, and always will be, far more than an assemblage of processes that can be reduced to scientifically determinable ‘facts’.”22 Plato held that such knowledge is innate and is to be “e-duced” by education—in a process he called “re-membering,” that is, making whole again. It is this perennial wisdom that has traditionally formed the basis of education, providing as it does a conception of the sublime underlying unity and order within everything that exists. The present educa-

tional system by contrast “dis-members,” particularizes, and compartmentalizes, with the result that people are prevented from acquiring a truly total conception of reality.

Failing to “re-member,” we forget.

Hugh L’Anson Fausset, in his book The Lost Dimension, argues that the true aim of education should be to marry the heart, the mind, and the sensations, and to seize every opportunity of fostering the quality of imaginative insight. Such insight transforms the mind from an analytical instrument of the ego into the thinking organ of the Higher Self. Fausset observes: This is necessary because the mind, when it becomes active, is inevitably far less an organ of pure thought than the chief instrument by which the ego asserts its independence and defends itself against the engulfing pull of the unconscious. If, in learning to think, we could never cease to acknowledge and be aware of the unthinkable, our minds would be the servants of a truly developing consciousness. But, what, in fact they serve is a swelling egoism with its critical conceits and argumentative opinions.23

The sanctity of the workplace is measured by the sanctity of those who make of it, by their labor and love, a sacred space. “Work is love made visible,” wrote the LebaneseAmerican poet Kahlil Gibran in his immortal work The Prophet. The industrial commercial world and the culture of consumerism have robbed us of this sanctity and in its place have erected the false idols of greed and power. Towards the end of his life the distinguished craftsman Eric Gill concluded that it was not on the grounds of its general “beastliness, vulgarity, inefficiency, anti-socialness [and] ugliness” that the industrial commercial world should be denounced, but because of its “fundamental unholiness.”24 If we can restore to the workplace those spiritual values inherent in the meaning of the word holiness, then the relationship between the manager and worker becomes a special relationship based on cooperation, love, and respect rather than one based on competition, resentment, and indifference. Those who lead are required by virtue of their position to set an example, to ennoble their position by the manner in which they exercise authority. How can one demand of others what he or she is unable to offer? The higher you rise in an organization, then the greater is the responsibility to act in a manner that inspires others to emulate you.

I have been a university Professor for almost half a century and I have learned that it is my duty to teach by example. At all times I must practice, sometimes silently, the virtues of courtesy, of kindness, of caring, of compassion, of love, of honesty, of justice, of selfdiscipline, of humility, and of genuine belief in the sanctity of life. I must endeavor to instill a measure of holiness to that sanctuary my students and I occupy for a short period of time. I want them to emerge from that sanctuary—the classroom—as I do, purged of all negative forces of life and at peace with themselves and with the rest of the world. In the same way that I teach my students they teach me also; and we create a partnership of the spirit that remains sacred and enduring.

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15 Bibliography Durant, Will. The Age of Faith. New York: Simon and Schuster, 1950.

Fausset, Hugh L’Anson. The Lost Dimension. London: Vincent Stuart and J. M. Watkins, 1966.

Frost, Robert. Robert Frost’s Poems. Introduction and Commentary by Louis Untermeyer . New York: Pocket Books, 1957.

Gibran, Kahlil. Jesus, the Son of Man. Gibran, Kahlil. The Prophet. New York: Knopf, 1923.

Gibran, Kahlil. “Iram, The City of Lofty Pillars.”

Gibran, Kahlil. “Word of the Master.”

Keeble, Brian. Art: For Whom and for What? Ipswich: Golgonooza Press, 1998.

Kidder, Rushworth M. An Agenda for the 21st Century. Cambridge, MA: The MIT Press, 1987.

Laszlo, Ervin. The Inner Limits of Mankind. Oxford, New York: Pergamon Press, 1978.

Leibniz, Gottfried Wilhelm. “The Principles of Nature and Grace Based on Reason.” In Philosophical Papers and Letters. Translated and Edited by L. E. Loemker. Dordrecht: D. Reidel Publishing Company, 1969.

James M. Malarkey. “Unity as Vision and Ethic in the Writings of Kahlil Gibran.” Paper presented at the Middle Eastern Studies Association meeting in Chicago, 1983. . “World Classics for World Citizenship.” Paper presented at the Education Summit on Teaching for Diversity, Unity, and Human Values, a conference sponsored by the Bahá’í Chair for World Peace and the Center for Teaching Excellence, University of Maryland, September 1998.

Mora, J. F. Man at the Crossroads. Boston: Beacon Press, 1957.

Moyers, Bill. The Language of Life: A Festival of Poets. New York: Doubleday, 1995.

Mumford, Lewis. The Transformation of Man. New York: Harper and Brothers, 1956.

Nizame, Khahq Ahmad. “Impact of Sufi Saints on Indian Society and Culture.” In Contemporary Relevance of Sufism. New Delhi: Indian Council for Cultural Relations, 1993.

Nunn, Sam. “Problems of the Heart.” The Washington Post, 18 February 1996, p. C7.

Pauli, Wolfgang. “The Influence of Archetypal Ideas on Kepler’s Theories.” In The Interpretation of Nature and the Psyche. Chicago: Bollingen/Pantheon, 1955.

Schiller, Friedrich. On the Aesthetic Education of Man: In a Series of Letters. Edited, Translated, and Introduced by Elizabeth M. Wilkenson and L. A. Willoughby. Oxford: The Clarendon Press, 1985.

Schwartz, Arthur J. “It’s Not to Late to Teach College Students About Values.” Chronicle of Higher Education, 9 June 2000, p. A68.

Shelley, P. B. Selections from Shelley’s Poetry and Prose. Edited by Dennis Welland. London, Hutchinson Educational, 1963.

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17 Footnotes 1 Robert Frost, Robert Frost’s Poems, intro. and comm. by Louis Untermeyer (New York: Pocket Books, 1957), 12.

2

Ibid., 14.

Lewis Mumford, The Transformation of Man (New York: Harper and Brothers, 1956), 188, cited in James M. Malarkey, “World Classics for World Citizenship” (paper presented at the Education Summit on Teaching for Diversity, Unity, and Human Values, a conference sponsored by the Bahá’í Chair for World Peace and the Center for Teaching Excellence, University of Maryland, September 1998).

4 Elizabeth M. Wilkinson and L. A. Willoughby, introduction to On the Aesthetic Education of Man: In a Series of Letters by Friedrich Schiller (Oxford: The Clarendon Press, 3

1985), xii.

5 Will Durant, The Age of Faith (New York: Simon and Schuster, 1950), 344, cited in Malarkey, “World Classics.”

6 Fuentes in Rushworth M. Kidder, An Agenda for the 21st Century (Cambridge, MA, The MIT Press, 1987), 164.

7 Ibid., 195.

8 Ibid, 203.

9 Sam Nunn, “Problems of the Heart,” The Washington Post, 18 February 1996, p. C7.

10 Arthur J. Schwartz, “It’s Not to Late to Teach College Students About Values,” Chronicle of Higher Education, 9 June 2000, p. A68.

11 An innovative curriculum and pedagogy which addresses these perennial questions, in global perspective, is available in the World Classics program for adults at Antioch University in Yellow Springs, Ohio. See Malarkey, “World Classics.”

12 J. F. Mora, Man at the Crossroads (Boston: Beacon Press, 1957), 225-226.

13 Jim Malarkey, Chair, Humanities and General Education, Antioch University, personal communication.

14 Khahq Ahmad Nizame, “Impact of Sufi Saints on Indian Society and Culture,” in Contemporary Relevance of Sufism (New Delhi: Indian Council for Cultural Relations, 1993), 140.

15 The Pocket Book of Robert Frost’s Poems, 144.

16 Quoted in Bill Moyers, The Language of Life: A Festival of Poets (New York: Doubleday, 1995), 57.

17 P. B. Shelley, Selections from Shelley’s Poetry and Prose, ed. Dennis Welland (London, Hutchinson Educational, 1963), 125.

18 See for example: Roszak, Unfinished Animal; Ferguson, Acquarian Conspiracy; and Capra, Turning Point.

19 Here I draw from the connections cited in James M. Malarkey, “Unity as Vision and Ethic in the Writings of Kahlil Gibran” (paper presented at the Middle Eastern Studies Association meeting in Chicago, 1983).

20 Wolfgang Pauli, “The Influence of Archetypal Ideas on Kepler’s Theories,” in The

Interpretation of Nature and the Psyche (Chicago: Bollingen/Pantheon, 1955), 209.

21 Gottfried Wilhelm Leibniz, “The Principles of Nature and Grace Based on Reason,” in Philosophical Papers and Letters, trans. and ed. L. E. Loemker (Dordrecht: D. Reidel Publishing Company, 1969), 640.

22 Ervin Laszlo, The Inner Limits of Mankind (Oxford, New York: Pergamon Press, 1978), 16-17.

23 Hugh L’Anson Fausset, The Lost Dimension (London: Vincent Stuart and J. M. Watkins, 1966), 19.

24 Keeble, Art, 7.