Word: commonness
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Dates: during 1950-1959
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Small size (for the most part, 5-10 students) is the one feature common to all of the proposed work-shops. This limit stems from a widely-held conviction that "clearly the most effective way of stimulating awareness and concern, honest scholarship and intellectual zest, is to put the student in close association with a man whose work is an affirmation of these qualities." "Close association" is the key phrase here; it is this circumstance which will, hopefully, "connect freshmen excitement with Faculty excitement." Beyond this one shared starting-point, the various roads to Mecca head off in extremely different...
...despite the fact that no two workshops are exactly, or even approximately, alike, they can be lumped into two general categories. The first group has as its common elements a desire to stimulate what the Advanced Standing Office has called "pre-professional specialization." The individuals in charge have generally tended to view their workshops as a kind of tutorial for freshmen. Their subject-matter will be closely related to course work, or will entail independent study for their students within the field of a particular course; the students, for the most part, will be freshmen who can show an unusual...
This reshaping may take many different forms. One of the most common is the emphasis upon the irrational, elemental parts of Protestant worship as parts of group psychology. Many Harvard Square ministers call this the "Soc. Rel." approach to religion--students will become interested in Protestantism as an illustration of father images, sublimation, or mass delusion. One can question, however, whether such a study of religion ever explains satisfactorily the continuance of religion in a rational community...
...Another common alteration of traditional Protestant belief also results from the intellectual atmosphere of the College. This approach to Protestantism steps lightly over the rational incongruities of many doctrines and concentrates instead of upon their "symbolic" aspects. Modelled upon Tillich's conception of Christian myth and symbol, this approach views Protestant theology as a convenient device to teach moral lessons. Such intellectual Protestants, certainly the majority at Harvard, reject transubstantiation, physical resurrection, or even the divinity of Christ, concntrating instead upon the symbolic significance of these beliefs. Intellectualism, however, leaves out the element of faith, a thread inextricably woven...
...would concede that they "professed Judaism as a religion, agreeing wholly or substantially with its beliefs and traditions." Forty per cent considered themselves Jewish because they were either "born of parents who considered themselves Jewish, even though you have discarded Jewish ideas," or "have interest in certain cultural features common to Jewish tradition." Significantly, no one reached by the survey stated that he completely rejected his Judaism, although one admitted that he was a "Jewish atheist." In total 42 per cent of the Jews polled did not believe in a "one-person...