Posts tagged with: education

Blog author: mhornak
posted by on Wednesday, November 23, 2011

Last week, the Acton Institute Programs Department launched registration for an exciting project called AU Online.  If you haven’t already visited the website, I encourage you to do so!

AU Online is an internet-based educational resource for exploring the intellectual foundations of freedom and virtue.  It is designed to offer the Acton community another way to experience the first class content and interaction of an Acton sponsored event while at home, at the office, or at school.

We’re currently accepting registrations for the four-part pilot series that covers the foundational lectures that you’d normally attend at any AU or Toward a Free and Virtuous Society conferences.  The Foundational Series is scheduled to run twice a week, Dec. 6-15 at 4:00 p.m. EST.

Interested in participating, but not sure that you can rearrange your schedule to make the time-frame work well for you?  No problem.  Anyone who registers for the series will have access to recordings of the lectures that will be posted directly to the Foundational Series course page after each session.

Whether you are an alumnus of Acton programming or are just getting to know us, AU Online is a great resource to take advantage of to further your education and engagement with important topics and relevant issues.  Visit AU Online for more information and please contact me at mhornak@acton.org if you have any questions.

Acton Institute is pleased to announce both the opening of registration for the 2012 Acton University (AU), and the launch of AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society.

For four days each June, the Acton Institute convenes an ecumenical conference of pastors, seminarians, educators, non-profit managers, business people and philanthropists from more than 50 countries in Grand Rapids, Michigan. Here, 700 people of faith gather to integrate and better articulate faith and free enterprise, entrepreneurship, sound public policy, and effective leadership at the local church and community level. With this week of fellowship and discourse, participants build a theological and economic infrastructure for the work of restoring and defending hope and dignity to people around the world.

This year’s Acton University will take place on June 12-15. For the online registration form and complete conference information, please visit university.acton.org.

Acton Institute is also launching AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society. This resource is designed to offer the Acton community another way to experience the first class content and interaction of an Acton sponsored event while at home, at the office, or at school. To celebrate the launch of this new program, we are presenting the same series of foundational lectures offered at Acton University as the four-part pilot series for AU Online. This will allow interested Acton University participants to opt to take these courses in advance and become eligible for alumni course selections at Acton University. This series will take place twice a week, December 6-15 of this year — act quickly to take advantage of this new resource! Visit auonline.acton.org for more information and to register.

Space and scholarship funds for both Acton University and AU Online are limited, so register or apply now! If you have any questions, please don’t hesitate to contact our programs staff at programs@acton.org or at 616.454.3080. We hope to see you in June!

Blog author: keagle
posted by on Monday, November 14, 2011

Tomorrow is a big day at the Acton Institute. November 15th marks the launch of two programs, 2012 Acton University (AU) and AU Online, a new internet-based educational resource for exploring the intellectual foundations of a free and virtuous society.

For the 2012 Acton University conference (June 12-15 in Grand Rapids), we’ve overhauled the registration process to make it more user-friendly and responsive, and we look forward to hearing what you think.

We are also happy to present AU Online. This new digital learning hub will let you access select Acton content from your home, office or classroom, so even if you can’t make it to one of our programs in person, you can hear and interact with the same experts online.

It’s an exciting time here at Acton and I hope you enjoy these new resources as much as we have enjoyed developing them.

Blog author: rnothstine
posted by on Tuesday, November 1, 2011

John J. Miller has an interesting article about Ronald Reagan and his relationship with Eureka College. Those that have studied the 40th president have long known that Eureka, a Disciples of Christ school, has not always embraced its most notable graduate. This from Craig Shirley’s masterpiece Rendezvous with Destiny, a chronicle of Reagan’s 1980 presidential campaign:

Even Reagan’s alma mater, Eureka College in downstate Illinois, seemed ambivalent about him. Reagan was clearly Eureka’s most famous alumnus, and if he became president it would rain attention and much-needed endowments onto the sleepy, perpetually cash-strapped school. Still, there were no outward signs of support for Reagan at Eureka. The tiny school did not even bother to display the rare items and documents he had donated over the years. The material instead was stored in the basement of one of the institution’s six red brick buildings.

Reagan, who adored Eureka for his entire life, certainly received considerable spiritual formation there. Eureka, more recently, has embraced the former president, and he is an essential aspect of fundraising at the school. Here is an interesting tidbit from Miller’s piece concerning the spiritual:

Among the displays in Eureka’s Reagan Museum is a copy of the college’s 1932 yearbook, propped open to page 43. Pictures of six students are on the page, including Willie Sue Smith. Reagan’s photo is at the top. There’s a quote beside it: “The time never lies heavily upon him; it is impossible for him to be alone.” When I asked Morris what this meant, he wasn’t sure. A Google search revealed it to be a line from The Spectator, an 18th-century British periodical. The author is Joseph Addison, a prominent moralist, who wrote it in 1711. In the section of the essay that contains this line, Addison urges his readers to develop a habit of prayerfulness because then they’ll always be in the presence of God. His broader theme is time and how to make the most of it.

For the Reagan Centennial, I published “Deeper Truths Magnify Reagan Centennial” and hosted an Acton on Tap on “Faith and Public Life in Reagan’s America.” I will also briefly address Reagan and his relationship with evangelicals and his outreach to Catholics on the upcoming Acton on Tap on “Religion and Presidential Campaigns” on November 10.

I’m at the “Whole Life Discipleship: Integrating Faith, Economics, and Work” conference today at Regent University. As I have the opportunity today, I’ll blog (and tweet) some of the lectures. First up is Stephen Grabill of the Acton Institute, and here are some highlights:

He focused on three basic questions: What is political and economic freedom? How do we use Scripture in our approach to social life? What about natural law?

On the first: A Christian anthropology is anti-revolutionary in the sense of van Prinsterer and Kuyper. In this sense Groen was a protestant Lord Acton. The spirit of human autonomy manifest in the French Revolution is at odds with the spirit of Christ manifest in all areas of life.

On the second: The missing theological piece of the puzzle is that the Bible is only part of the revelation of that we need to get to concrete positions on various social questions. The distinction between special vs. general revelation is critical here, as is the place of natural law in relation to general revelation.

On the third: If we can figure out what to do with  natural law, we will have taken a critical first step in articulating a vigorous public theology. The natural law tradition acknowledges both special and general revelation. Natural law is a forgotten legacy of the Reformation, and it’s one that we have to recover to connect faith and economics today.

I hope to update this post with more as the day progresses.

Update: The next session is a talk by Dr. Gerson Moreno-Riano of Regent University.

His lecture focuses on explicating the following question:

What is a humane economy, and how does this relate to enterprise and entrepreneurship?

First, he explores a theory of humane economics, rooted in a robust moral anthropology. Economics is a theory of human action, production, distribution, consumption. Economic action is fundamentally moral in nature, preferring some goods to others, some ends to others. Insufficiency is a natural, basic fact of human existence: every human being needs other human beings. Perhaps the chief tenet of the natural law is human insufficiency (assuming relations to neighbors and God). A humane economics is one that enshrines natural limits to economic activity, accepting the natural hierarchy of human goods, guarding against the commodification of everything.

Second, a culture of enterprise is to be understood as one promotes entrepreneurship.Empathy as an essential part of anthropology, is an essential part of enterprise at the heart of an economic system. Moral ecology (Novak) and culture address the climate of a person’s socialization, a person’s relation to others. Human beings are born needy and wanting. This reality of insufficiency must be recognized. Self-awareness calls human beings to recall their lowly state and contextualizes their expectations. The moral consequence is that there must be an empathetic orientation toward the other, focusing on the needs, the lack, of other people. Enterprise, the focus on innovative responses to human needs and wants, is therefore a moral consequence of empathy.

Finally, the role of entrepreneurs in an entreprise culture must be explored. in a humane economic system. To support human flourishing a culture of enterprise  must have a holistic account of human insufficiency, the principle that human beings have unattainable non-economic needs, as well as attainable economic needs. Entrepreneurs have a critical social role in addressing the latter: attainable economic needs. Since these needs are so variable, actual embodiments of entrepreneurship are equally variable. There are many different kinds of entrepreneurs, focused on many different kinds of goods. Creativity, however, seems to be one of the characteristic features of entrepreneurship. Only when entrepreneurs become wisdom-lovers, and wisdom-lovers become entrepreneurs, can we hope to move to a culture of enterprise that promotes a humane economics.

Further reading: Gerson Moreno-Riano, “Democracy, Humane Economics, and a Culture of Enterprise,” Journal of Markets & Morality 13, no. 1 (Spring 2010).

Blog author: eschansberg
posted by on Thursday, September 22, 2011

In this Great Recession, it is sad to travel through this great country and see the ranks of the unemployed crowded with so many youth. I think we can all agree that this is deplorable—and that we should endeavor to find an equitable and efficient method for improving the lives of our young people.

So, I have a proposal: Tuition and books at a public university should be free to all students. Students would attend the public university closest to their home. This would be financed by some combination of local, state and federal taxpayer dollars. And it would be regulated by a similar combination of local, state, and federal oversight– university boards, parent-professor associations, state legislators, and a new federal program, “No College-Student Left Behind” (NCLB).

Those who want to attend a private university would still have that option. They would pay taxes to support the public universities and then pay private school expenses on top of that. A wide variety of private schools—some religious, but mostly secular—would be available to satisfy the demand for various niches in the market for higher education services.

All government loans and grants would be eliminated, since there would no longer be a financial barrier to obtaining a college education. Students could still borrow money from family, friends, or banks to pay for education at a private university.

Think about the benefits: First, in the short-term, it would reduce unemployment among the young people (and others) by engaging them in another productive endeavor.

Second, education—a wonderful thing—would be freely accessible to all. In the long-term, at the micro level, we would expect an increase in worker skills, leading to higher pay. At the macro level, we would expect an increase in human capital and technological advance, leading to more economic growth.

Third, jobs would be created throughout higher education—from administrators to professors to staff. Construction at universities would boom, creating an untold number of jobs in the building trades. Publishers would sell more books; office furniture makers would sell more desks; computer makers would sell more laptops; and so on.

Of course, one can imagine some of the complaints that would arise.
Private schools would vociferously oppose what they would describe as “unfair” competition, having to operate alongside highly-subsidized public schools. But the market they serve is fundamentally different and one might argue that their preferences should not be allowed to supersede the greater, public good.

Some taxpayers might complain about higher taxes. But how many would notice the difference? With the costs spread over multiple levels of government and across many taxpayers, the per-tax, per-person costs would be modest. In any case, what’s the big deal about those in the middle and upper classes paying additional taxes?

Bureaucrats connected to government grants and loans might lose their jobs. But more bureaucrats would be needed to regulate the growing public sector efforts in higher education. And those displaced from loans and grants could probably be shuffled to other areas of the education bureaucracy without much impact.

The biggest ruckus would probably be raised by economists. As George Stigler once pointed out, economists are “the premier ‘pourers of cold water’ on proposals for social improvement”, particularly through government activism. Although political supporters and utopian dreamers focus on the benefits of such proposals, an economist would inevitably ask about its (opportunity) costs as well.

The costs? Resources taken from taxpayers would be diverted from efficient uses to the subsidized area. Some people would have money taken from them through taxation—to support an activity that other people would not value enough to devote their own resources.

Proponents of free higher education would point to its positive ripple effects. But the diverted resources would also have negative ripple effects. On net, we would be merely moving resources from one sector of the economy to another. In a grand shell game, jobs would be gained, but more jobs would be lost.

Economists would also wonder about the impact of reduced property rights and ownership. If one doesn’t pay for something, they are less likely to take it seriously. This is already a concern since higher education is subsidized significantly by the federal and especially state governments. With even less skin in the game, students would be more likely to treat the education casually, reducing its value for all students.

Of course, if you don’t like my proposal, then you should also be opposed to our current provision of K-12 education. Elementary and secondary public schools are free and students must attend the government-run school in their neighborhood—unless their parents are wealthy enough to attend private schools or resourceful enough to homeschool.

If my proposal is not all that swift for young adults, how can it be the policy of choice for children?

Awhile back someone questioned the scholarly credibility of the Acton Institute on the Emerging Scholars Network (ESN) Facebook page in connection with one of our student award programs, specifically contending the institute is “not scholarly.” To be sure, not everything the institute does is academic or scholarly.

The Blauwpoort in Leiden in the winter.But we do some scholarship, which as an academic and a scholar I like to think is worthwhile. In fact, our commitment to quality research is one of the things that is most remarkable about the institute.

So as an evangelical scholar at the Acton Institute, I was excited to have a chance to discuss the work we do, particularly with respect to the academic research the institute supports and publishes, with the Emerging Scholars Network, an outreach of InterVarsity Christian Fellowship “called to identify, encourage, and equip the next generation of Christian scholars who seek to be a redeeming influence within higher education.”

Given the ESN’s significant task, I was also glad to be able to extend an offer to the ESN community to become more familiar with the scholarly work of the institute by offering a complimentary two-year digital subscription to the Journal of Markets & Morality, our peer-reviewed publication indexed by the leading databases of both religion and economics. The latest issue includes our first installment of papers presented in connection with the Theology of Work Consultation of the Evangelical Theological Society.

For the whole interview with ESN’s Micheal Hickerson and details about the offer, visit the ESN blog.

Even philosophers can be entrepreneurial when economic reality comes crashing in, creating an existential crisis. That’s one lesson from this intriguing Washington Post story (HT: Sarah Pulliam Bailey), “Philosophical counselors rely on eternal wisdom of great thinkers.”

The actual value of philosophical counseling (or perhaps better yet, philosophical tutoring) might be debatable. But it does illustrate one response to the variegated crisis faced by higher education, particularly by those in the liberal arts and humanities. When you are done with school and have dim employment prospects and looming loans, you have a few different choices. You can ask, “Would you like fries with that, sir?” Or you can get out and create something for yourself in an entrepreneurial fashion.

These philosophical counselors represent something significant in the latter realm of response. And this is illustrative of the new kind of mindset that academics are going to have to have, even if they find places in traditional educational institutions. For a long time the entrepreneurial dynamism in higher ed was largely expressed in founding new centers and even independent think tanks and research institutions. This will continue, but it seems to me at the individual level scholars are going to have to be more creative and innovative simply to make ends meet. This will mean starting consulting businesses and creating new ways of providing a service to people, often outside of a traditional classroom setting. These realities are new for many in the liberal arts, but they are nothing new to researchers in the natural sciences.

So higher education is definitely undergoing a kind of destruction, but philosoprenuerial efforts like those in the WaPo piece will help determine whether that destruction is “creative” or not. I have hope that the decadence of humanities higher education can be challenged by these kinds of economic and moral realities.

Such examples are also instructive for those in other fields, perhaps especially theology. Increasingly institutions are realizing the need for “ecclesiastical entrepreneurs,” so to speak, and looking at new ways of integrating and aligning the interests of the academy and the church. In some cases this means new ways of combining programs, or launching new majors to provide expertise and instruction in a variety of institutional settings.

Paul Krugman made the mistake of over-sharing this past weekend when he told CNN’s Fareed Zakaria he thinks that the United States economy would benefit from a military build-up to fight made-up space aliens. He’s been defended as being fed up with Republican obstructionism, being desperate to make a point, or even being wholly and completely correct. He’s entirely wrong though, and his thinking (what there is of it) is an example of the kind of depersonalized economics that has cost this country so much.

You’ve probably seen the video by now. If not, your sides will ache through the rest of this post:

Economics is more than just the manipulation of balance sheets, which is how the hyperinflation trillions-in-stimulus crowd see it. Professor Krugman does not accept that essentially, economic activity is the production of something valuable, and he does not believe that human labor has intrinsic worth, besides its taxability. Therefore what people do does not matter; in fact, if lying to them makes the economy function more smoothly, that’s fine.

This is a vision in which Man has no dignity—in which Man is not made in the image of God or anything else. The study of human interaction, then, is nothing more than moving numbers around on a page, and people are no different than plastic cars to be shifted across a traffic jam board game. (It’s telling that Krugman turns to space aliens to save our economy.) Contrast this view with what the Pope said this morning at World Youth Day.

What does have value? The state, which for progressives like Krugman is the engine of historical progress. Enter Keynsian economics, and this weekend’s gibberish.

Blog author: nrolf
posted by on Monday, August 1, 2011

This past weekend in Chicago a luncheon was held for the kickoff of college football’s Big 10 Conference. Michigan State University quarterback, Kirk Cousins, was featured at the conference, giving an honorary talk on his journey through four years in college football, and the important lessons he took away from his experience.

Cousin’s stresses the opportunity given to him at MSU was one of privilege. Unlike most haughty star athletes, Kirk Cousins seem to understand what it truly means to be privileged in the world of sports, he says:

“It is in this place of privilege where danger lies. I have been taught that human nature is such that the place of privilege most often leads to a sense of entitlement.” He goes on to say, though, that “Privilege should never leave to entitlement. In fact, I have been taught to believe that privilege should lead to responsibility. “

 
After these impressive words spoken from the quarterback Kirk Cousins, he then goes on to quote from Scripture; a verse that the Acton Institute has heavily used in informing the position that businessmen, politicians, and educators in our world hold today. The passage comes from Luke 12:48, “Any person that has been given much will be responsible for much. Much more will be expected from the person that has been given more.”

This message, reiterated to us from a college football quarterback, should teach those of us who hold positions of leadership- that it is a privilege, and the privilege comes with a responsibility given to us by the grace of God. Those of us, who are given the great responsibility of leadership, have the freedom to choose what we will do with this great gift; but we should pray and hope we will choose what we ought to.