Abstract
In this chapter, I examine the liberal arts model of education and the central importance of the humanities, showing that the communication skills and the creativity this approach teaches students are valued by employers and lead to successful work lives. In addition, the humanities help students learn how to examine their own lives in a meaningful mode by showing them how other people have structured their own lives meaningfully, through art, literature, philosophy and religion. I then explore the ways in which compassion is taught in both Buddhism and Islam, showing that each has a distinct means of situating that virtue in its narrative tradition and its form of practice. I argue that the study of compassion, for example, in diverse systems of thought, is crucial to students’ development of the capacity to formulate their own values. Finally, I take issue with Stanley Fish’s narrow conception of higher education as being solely focused on ‘the mastery of intellectual and scholarly skills’. While faculty members should not merely indoctrinate students into their own values, they can skilfully facilitate students’ discovery of the values they will find meaningful.
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Notes
- 1.
The perceived tension between professional schools and liberal arts programmes is discussed in Larry D. Shinn, ‘Liberal Education vs. Professional Education: The False Choice’, Association of Governing Boards of Universities and Colleges, 8 January 2014. Accessed 6 November 2016. http://agb.org/trusteeship/2014/1/liberal-education-vs-professional-education-false-choice.
- 2.
Students who have grown up in an environment dominated by religions that conceive of a miraculous beginning to existence—Christianity, Judaism and Islam—find this train of thought to be puzzling at first, but they can understand how it relates to Indic conceptions of reincarnation, the cycle nature of time and the foundational necessity of karma. They can also understand that the general predisposition to accept the notion of a single creation event may be influenced by having been raised in a culture shaped by Biblical and Qur’anic representations of creation, whether or not a person is religious themselves.
- 3.
A detailed explanation of the practice is provided in Ribur Rinpoche, How to generate Bodhicitta, Lama Yeshe Wisdom Archive. Accessed 6 November 2016. http://www.lamayeshe.com/article/chapter/seven-point-cause-and-effect-instruction. The foregoing comes from oral teachings received by the author of this chapter from the Dalai Lama and Geshe Jampel Thando in the 1990s.
- 4.
The movement is described well in Chris Queen and Sallie King, Engaged Buddhism: Buddhist Liberation Movements in Asia. New York: Albany State University Press, 1996; and Sallie B. King, Socially Engaged Buddhism. Honolulu: University of Hawaii Press, 2009.
- 5.
Dalai Lama , personal communication. See also Tong-Len Charitable Trust, http://tong-len.org/tong_len_new/, accessed 6 November 2016.
- 6.
I have been unable to identify the poem that is the source of this passage, but it is widely attributed to Rumi.
- 7.
I am influenced by the work of James LeRoy Smith, a senior colleague and former Provost at my university. Since he left the upper administration and returned to faculty status in our Department of Philosophy and Religious Studies, he has been working on a book exploring these themes, Leading the Modern University: Retrospection and Public Vision. He shared both the unpublished manuscript and many lively conversations with me.
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Maher, D.F. (2017). Compassion in Buddhism and Islam: The Liberal Arts and Living a Meaningful Life. In: Gibbs, P. (eds) The Pedagogy of Compassion at the Heart of Higher Education. Springer, Cham. https://doi.org/10.1007/978-3-319-57783-8_6
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