Vol. IV. Now 7 SKANDALON, March 17, 1966
SECULARIZATION OF THE UNIVERSITY
by Benjamin Sharpe
Religion is an important and integral part of human life, Indeed, it is a
social phenomenon which is found in all societies, Even the states which forbid
religion create for themselves a god called "the state." A classic definition
as stated by Emile Durkheim said that religion is "a unified system of beliefs
and practices relative to sacred things, that is to say, to things set apart and
forbidden--beliefs and practices which unite into one single moral community ees
all those who adhere to them." This definition is valuable in that it is very
flexible, applying to all world religions as we understand them, It also applies
to my definition of secularization. ‘
The ordinary citizen of the United States is protected from questions and
problems concerning faith and God by custom and primary groups. Mr, Citizen
(as I shall call him) goes to church every week, sees the same people, and usually
avoids religious controversy unless in time of erisis. In fact, religion to Mr.
Citizen seems to be simply a way to meet his obligation to society.
However, the university presents a challenging obstacle to Mre Citizen's
children, To the university come the students fresh from home where their
beliefs and thoughts were held by everyone else. For them, it had never been
thought to challenge what their parents and friends ‘believed. But university
life forces him to reckon with others of different beliefs. Questions are posed
by professors, famous philosophers such as Thomas Hobbes, and most searching of
them all, other students. Often Mr. Citizen's children are confused and lost;
they have nowhere to turn for comfort.
This difficult period for Mr. Citizen's children is due to an apparent
failure of religious leaders to show the practical and personal relevance of
religion, Students are bereft of a religious and moral heritage. As Richard
Butler, 0.P,, says, "The vast indifferent majority...simply do not care
anything transcending self." This conclusion is very similar to the definition
of secularization given by Harvey Cox: ".seesecularization is the liberation of
man from religious and metaphysical tutelage, the turning of his attention away
from other worlds and toward this one." To clarify this, we must recall that
ancient man in hunting and agricultural societies was bound to religion. If he
wanted good crops or a successful hunt, he asked one of his gods. He had a
constant view towerd "the next world" where life was sure to be better. This
concept continued on into the Middle Ages where the average peasant looked beyond
his world of pain to the next one, As evidence of this, one has oaly to view
the magnificent cathedrals of the period. In modern society, everything to a
large extent has ceme under man's control. When he wants a better crop, he uses
fertilizer. If he wants animals, he raises them on large farms. In other words,
life here on earth is improving generally for all men in the occidental world,
The next world slips out of focus, and attention is directed to improving this
one. Examples can be seen in the civil rights action, the peace corps, and
right here in Albany, the Trinity Institute. This change in outlook is a change
in religion itself, not only on the campus but in the world. It is a time, shall
we say, of "no religion," when man no longer looks to religion alone for moral rules.
As a result of a study done on campus, I have concluded that there exists at
least five groups. The first is made up of poorly informed students who are sus~
ceptible to group association such as fraternities, sororities, or religious or-
ganizations (Newman Club, Church of the University Community, ete.) serving the
school. The second group is convinced and dedicated, They naturally gravitate
toward a religious center seeking not confirmation, but only affirmation of reli-
gious validity, Nenaffiliated students make up the third group. They, up to this
point, have needed no firm faith or sai ‘tioned code of morality The fourth group
is made up of social seekers who participate in religious functions to improve
their own appearance. And fifth, the gealots who thank God they are not like
the others, All of these groups show seculariaation because each is related to
this world in the same way, rather than to the next, ‘The believers hold that there
are more important things than to die for the faith. 7 .
Placing the interviewed into categories was extremely difficult, because
several seemed to fit inot more than one group. One stands out as being an
ideal member of group three. His chief concern is this world (secularized), He
20
SECULARIZATION OF ‘THE UNIVERSITY, cont'd, S
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Editor of Skandalon, ‘spe
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36
THE GREEK, THE INDEPENDENT, AND THE UNIVERSITY
by James G, Ward
Last fall, this journal published an article entitled "The Greek Utopia,"
This was subtitled "Greek Views of Greek Life” and was just that, a view of
fraternity and sorority life on this campus compiled by the Skandalon staff
from comments submitted by various members of Greek groups. Although our
sampling techniques may not have been the most scientific in the world, we
felt that some semblance of a cross-section was obtained. At the time of
publication there was, following the article, an editor's note which promised
a corresponding "independent's view of independent life," Since that particular
issue was published (October 1h, 1965), the Skandalon staff has been trying to
do just that, compile a view of an independent's Jife from his point of view.
The enly thing that could be extracted from the independents on campus were two
articles by two juniors, one male and one female, explaining why they preferred
independent life to Greek life. To these two, we are extromely grateful. The
comments by these two people may, by no means, be exemplary of the independent
view if such a thing exists, but do point out some interesting things.
Before I proceed, I would like to say that this author is an independent,
but an independent who feels that he can take somewhat of an objective view on
both independent and Greek life. Not that I am without prejudice, but that T
think I can realize my prejudices and can compensate for them.
The ideas’ that are presented by the two ‘independents who have provided my
material show, I feel, not so much a reaction to Greek life, but a misunderstanding
of what the supposed advantages of Greck life are. This, then, is not a value
judgment on either Greek or independent life, but an attempt at a clarification
of some of the issues that cloud a proper understanding and dialogue between
these two groups, Greeks complain of independent hostility and independents
eemplain of Greek hegemony in student government. Popular stereotypes seem to be
the Greek who is the "power-happy snob" and the independent who is the "apathetic
bum," Somewhere between these two lies an answer, an answer which I am not sure
I have or would expound if I did have, but an answer that Greek and independent
alike should strive together to find.
The most marked theme I seem to find in independent reaction to Greek life
is the notion that the Greek, by the nature of his or her organization, limits
onés friends, One independent said, "First, my friends are found scattered here
and there--some in a Greek group, some not, I am free to meet new people at
outside organizations." I can only ask: does membership in a Greek group Limit
one's friendships? Is one compelled to have no close friends outside of the
group? Are Greek groups this inward-looking? These questions only a Greek could
truthfully answer, but I would be led, from my experience, to reply emphatically
in the negative, Along the same lines, my other source countered with, "One does
not have to join a fraternity in order to have friends, in fact, I feel that those
who do so join because they are unsuecessful in finding friends." These seem to
be gross misconceptions of what Greek life means, On the other hand, these feel-
ings are fairly widespread among the independents and do much to form their judg-
ment of Greek life, I think we can hardly say that the independents are entirely
responsible for this mistaken view. Are the Greeks doing a good job in public
relations? Or are these the views of disappointed independents? I will not try
to answer these questions; the reader must do this for himself,
One independent said that she would not join a sorority because of "the
pressure of doing things to make the group productive,” This brings up the
larger issue of independent and Greek participation in ceneral University
activities. Why are most student government leaders and activity leaders Greeks?
Is there pressure to be productive? If there is pressure, is there something
wrong with it? It seems to me that the University without productivity is the
University in complete stagnation, Could it be that cries of "pressure for pro-
ductivity" and of "Greek hegemony" are merely convenient hiding places for the
generally non~productive independent? This author can personally attest to the
ascendance of a non-Greek to high governmental position, and I am sure that count-
less other examples could be found, If there is Greek control of University
student life, could it be that it was gained by nothing more than simple default?
This university needs more productivity; just consider the whole campaign or non-
campaign against apathy on this campus, Should we condemn productivity because
of pressures to be productive; or because certain groups are more productive than
others, should we condemn them?
This article is meant to raise questions and stimulate some thought on the
independent-Greek questions, There are many sides to the issue as there are in
any complex issue. What is meded is real understanding of what the Greek group
is, what its role in the University is, and what the role of any "citizen" of the
University community is, What I think is needed is a real attempt, not the close-
minded and bitter statement that one of the sources provided: "I believe that, on
the average, students outside the Greek organization earn higher grades than the
alleged *students! within." (Underlining mine).
ah
SKANDALON ESSAY CONTEST
Skandalon feels that it is time for an essay contest. The spring semester
is underway and time may present itself for other activities than academics,
We are offering a $10 first prize and $5 second prize, The essay topic will
be "Is God Dead?" This topic was chosen for the contest hecause it presents
so many different possibilities. The contest rules are as follows:
1) Essays shall be 750 to 1500 words in length.
2) The essays shall be judged on:
a) clarity and originality of expression
b) logical developrent of ideas
c) appropriateness to the announced topic
3) .Skandalon reserves the right to withhold awarding one or both
prizes if it feels that no entries merit the prizes.
h) Essays shall have the author's name and address»
5) All essays become the property of Skandalon and cannot be
returned,
6) All essays must be submitted by Monday, April 25, 1966.
7) ‘The winning essays will be published in Skandalon sometime in May.
8) Any member of the Skandalon staff is ineligible to enter,
9) Essays can be submitted to:
a) Skandalon, 501 State Street, Albany, New York 12203
b) James Ward, Stuyvesant Tower
¢) Steven Brockhouse, deLancey Hall
BEER EHBEHEE BU BHHH BHR EEA IE HERE EES HEEB ASEH AEBE AG
JOE
Fditor: James Ward
Copy Editor: Steven Brockhouse Publication Coordinator: Karen Clark
Foreign Baitor: Sandra Thomson Publication Staff: David Bock
Political Affairs Editor: Richard Mack
Ecumenics Editor: Babs Brindisi
Skandalon is published every second Thursday with offices at 501. State Street
JHA HHE HRA BRE CHIE BEEBE GEL AIA IIIB
THE GOLDEN BYE
presents
NAPARTHEID:
South Africa and U. S, Responsibility"
with Dr, Donna Strauss, SUNYA, and Pr.
Seymour Papert, M, I, T. (both from
South Africa), and Maurice Tsododo,
SUNYA (from Rhodesia )
FRIDAY, MARCH 18
The Golden Byesee32) Madison Avenucese Nine to Midnight.,.the Golden Eyese.
IEA EIECE
BARBER HERB OIRER HE
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