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The exuberant explosions of old college days have traditionally been forgiven as somewhat enviable expressions of the high spirits of exultant youth. Are young intellectuals, now the dominant group in many colleges, less adolescent and more mature, or do their immaturities merely manifest themselves in different ways? As intellectual individualists, students do not usually care for group explosions unless they are for social causes such as the rights of minorities. But their adolescence often manifests itself individually in a superior condescension or in depressive inferiority complexes. This book is a fascinating account of the changes that have taken place in the backgrounds, attitudes, and, temperaments of students at the so-called prestige colleges. Though Everett Lee Hunt draws heavily upon his observations and experiences during more than thirty years as a dean and professor of Swarthmore College, his book is much more than a case study of one outstanding college. Hunt presents many concrete examples of student moods, customs, actions, and expressions of values. With wisdom and warmth he discusses three successive eras in the college schooling of American adolescents: guarded education, conformity to accepted ways, and intellectual individualism. Teachers, deans, student counselors, personnel workers, and school psychologists and psychiatrists will find this classic book of continuing interest in guiding their dealings with adolescent students. The Revolt of the College Intellectual may also interest students themselves, their parents, alumni, and all who are in anyway concerned with education as a preparation for life in a rapidly changing and troubled world.
First published in 1976, and revised in 1996, George H. Nash’s celebrated history of the postwar conservative intellectual movement has become the unquestioned standard in the field. This new edition, published in commemoration of the volume’s thirtieth anniversary, includes a new preface by Nash and will continue to instruct anyone interested in how today’s conservative movement was born.
Against the Modern World is the first history of Traditionalism, an important yet surprisingly little-known twentieth-century anti-modern movement. Comprising a number of often secret but sometimes very influential religious groups in the West and in the Islamic world, it affected mainstream and radical politics in Europe and the development of the field of religious studies in the United States, touching the lives of many individuals. French writer Rene Guenon rejected modernity as a dark age and sought to reconstruct the Perennial Philosophy - the central truths behind all the major world religions. Guenon stressed the urgent need for the West's remaining spiritual and intellectual elite to find personal and collective salvation in the surviving vestiges of ancient religious traditions. A number of disenchanted intellectuals responded to his call. In Europe, America, and the Islamic world, Traditionalists founded institutes, Sufi brotherhoods, Masonic lodges, and secret societies. Some attempted unsuccessfully to guide Fascism and Nazism along Traditionalist lines; others later participated in political terror in Italy. Traditionalist ideas were the ideological cement for the alliance of anti-democratic forces in post-Soviet Russia, and in the Islamic world entered the debate about the relationship between Islam and modernity. Although its appeal in the West was ultimately limited, Traditionalism has wielded enormous influence in religious studies, through the work of such Traditionalists as Ananda Coomaraswamy, Huston Smith, Mircea Eliade, and Seyyed Hossein Nasr.
At a time in American history when football ruled the American campus and fraternities dominated student life, Frank Aydelotte, through his determination to specialize exclusively in initiating an Honors program of study, accomplished a feat virtually unknown in American higher education. That is, he succeeded in shaping one regional, run of the mill, Quaker school - Swarthmore College - into an intellectually-charged, academically-focused institution able to command national respectability, prestige, and financial support and commit itself to intellectual life at a time when higher education in the United States met with pressures against such change. Under Aydelotte's leadership, Swarthmore was able to hold out in a period of tremendous expansion of higher education and staggering growth of intercollegiate athletics, "student activities," and vocational education. While oxymoronic in the early 20th century to suggest to mainstream America that a college would define itself by a commitment to the life of the mind, Aydelotte did just that, indelibly shaping the culture of Swarthmore in a manner so deep-seated as to persist to the present day. The ways in which Swarthmore changed as a college under Aydelotte's leadership shed light on how change occurs and persists in higher education and how change on a single campus can bring about wide-spread educational reform that affects a nation. Frank Aydelotte returned from his time in England as a Rhodes Scholar fully committed to affording to America's highest achieving college students the educational experiences that had shaped him while abroad. A complicated combination of idealism and elitism, mixed with a deep reformer's drive to spread the Oxford gospel in America, led to his focus on pedagogy when he returned to the US. Aydelotte undertook concrete and highly strategic steps toward the long-term goal of introducing to American higher education Oxford-like methods aimed at empowering intellectually-oriented students to excel far beyond the barriers present in American education that resulted from high achievers being held back by the "pace of the average." This mission became his personal crusade for the rest of his life and played out most vividly on the campus of tiny Swarthmore College where he served as president from 1921 to 1940.
Kuypers, King, and their contributors explore the conception of rhetoric of eleven key American rhetoricians through analyses of their life's work. Each chapter provides a sense of that scholar's conception of rhetoric, be it through criticism, theory, or teaching. The communication discipline often highlights the work of others outside the discipline; however, it rarely acclaims the work of its own critics, teachers, and theorists. In this collection, the essays explore the innate mode of perception that guided the rhetorical understanding of the early critics. In so doing, this work dispels the myth that the discipline of Speech Communication was spawned from a monolithic and rigid center that came to be called neo-Aristotelianism. Scholars and researchers involved with the history of rhetoric, rhetorical criticism and theory, and American public address uill find this title to be a necessary addition to their collection.