Joyce Weng

December 8, 2008
Senior Humanities Seminar
Thesis Paper (Revised)
Dr. Larson

The latest discussion within the humanities consists of two

issues. That is, whether the field should be studied at all and it is
becoming apparently clear that it not only should be taught but that it
may be a necessity for any level of success in the world. Additionally,
how the Canon should be constructed and incorporated into
educational institutions is a topic of much debate. These two concerns
are highly debated within the field of the humanities. In the second
question concerning what should be studied within the humanities
there is mounting evidence of the need for a diversified, multicultural
curriculum. The evolution of the humanities and how it continues to be
a subject that gives rise to these debates among all who are concerned
is crucial, in that the study of the humanities needs to be nurtured and
not stifled. A well-rounded curriculum’s role in education is an
important one as well as its importance in the never-ending process of
learning and living a fulfilling life. It is essentially the study of “what it
means to be human.” Therefore, the humanities need to be studied
for the betterment of individuals and society. It requires a
multifaceted approach to obtain its goal of bringing change to our
global community and the way we see ourselves.
In regards to the question of whether we should study the
humanities, the answer is yes, yes, yes. Knowledge of the past is part
of the humanities and is needed to make the present world a better
place. The majority of authors in the liberal arts field all agree upon
this, as we can see in the following. This idea that the humanities

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allows for people to gain a better perspective of the past is the few
points of consensus among most humanists. This view of how the past
is connected to the humanities is an anthropological approach to the
liberal arts, as the link brings up the question of how people can learn
from cultures of the past. “Thinking occurs best through comparison
and contrast. If all you know is the present, you have nothing to
compare it to, and thus no way of thinking about it.” (Proctor XI)
Proctor is saying the importance of a tradition is pivotal. This is so that
human beings can not only learn from the mistakes of the past but also
orient themselves to know what is good in the present. Additionally,
Hirsch says, “… we cannot assume that young people today know
things that were known in the past by almost every literate person in
the culture.” (Hirsch 8) He laments over the fact that “cultural literacy”
has declined to a point where people cannot even hold conversations
with each other under the presumption that the other knows exactly
what the former may be trying to discuss. There is just so much to
know and learn now, where the curriculum is deteriorating so that it no
longer forms a base for all new incoming information. This is becoming
a perilous situation.
Furthermore, Berger talks of art history but in the way it pertains
to all of the humanities. “If we can see the present clearly enough, we
shall ask the right questions of the past.” (Berger 16) Berger is
quoted here for making the point that the past and present are
intrinsically linked. We not only have a duty to know our past but we
must know our immediate present first and then learn from our
histories and traditions. If we understand our world as it is today, only
then can we understand what happened that led us to where we are
now. Berger also says, “If we ‘saw’ art of the past, we would situate
ourselves in history. (Berger 11) This essentially reiterates Proctor’s
point but through the topic of art theory. Moreover, Postman says, “…

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schooling can provide a point of view from which what is can be seen
clearly, what was as a living present, and what will be as filled with
possibility.” (Postman X) He so eloquently makes the point that there
is a strong association between how we perceive time in relations to us
in our present situation and how that can be greatly influenced by
what we are exposed to during our lifetime. To be even more precise,
“A well-marked anthology functions in the academy to create a
tradition, as well as to define and preserve it.” (Gates 31) Gates
makes the important tie within the humanities between what we do
with our conventional ways of learning and what we need to do to
further the study of the humanities. In this single quote, Gates also
talks about a point that will be visited later on, which concerns the idea
that although it is important to learn about “tradition,” conventional
ways of life are always being challenged and remolded into something
new. Change is a part of life. While it is significant to learn and know
of the past, we do not necessarily have to follow the ways of what was
but instead to “create” ways of learning and living that better suites
our times.
Overall, it is not surprising that these excerpts are taken from
nearly the beginning of all five books. That is where the agreement
ends. However, the consensus is there. That is, the past and
traditions within the study of the humanities are extremely important
to us in the present day for a myriad of reasons, whether it be general
orientation of perspective, fulfilling our literacy potentials, knowing
that the past is linked with the future, knowing our education plays a
role in this, or even furthering the tradition of making new or revised
traditions. The past is helpful to feel connected with our modern day
world and this phenomenon can only be done through an education in
the liberal arts because of the innate well-rounded nature of the field.
As Berger also points out, the study of the humanities will help

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people question our world, as it has become what it is now. “Publicity
exerts an enormous influence and is a political phenomenon of great
importance. But its offer is as narrow as its references are wide…”
(Berger 153) Just as within the humanities, “publicity” or political
influences like censorship make for a large motivator to allow what
people are and are not exposed to. We have an obligation to question
what is put in front of us.
Also, another insightful quote from Berger is as follows. “A
people or a class which is cut off from its own past is far less free to
choose and to act as a people or class than one that has been able to
situate itself in history. This is why – and this is the only reason why –
the entire art of the past has now become a political issue.” (Berger
33) And that is exactly why the humanities should be studied and
studied carefully, in terms of how to prioritize what one should
concentrate on because we cannot fall into the trap of ulterior motives
of those who are trying to sell us something claiming to be of great
importance that we may not benefit from learning.
The humanities play a tremendous role in our current education
system. This is for understandable reasons too, for without the
humanities there would be a lack of building blocks for a well-rounded
learning experience. However, more importantly is the need for the
liberal arts in the competitive world market that is constantly shrinking
as technology brings the global leaders together. Firstly, the study of
the humanities will provide a more accepting and open-minded
worldview. As it is important in anthropology (and in general) to shed
an ethnocentric perspective, the study of the humanities and what it
calls for to be a human being is the essential tool to achieve such a
goal. As Gates points out, “The society we have made simply won’t
survive without the values of tolerance. And cultural tolerance comes
to nothing without cultural understanding.” (Gates 176) To discuss

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briefly, this comment emphasizes the need for a multicultural America
to come to terms with its colorful community. In essence, our
education must reflect an indulgent understanding of people who are
different from us because that is the reality of America. This point of
having a need for a multicultural understanding is also true of finding
one’s place with respect to being a member of a global community.
Gates also mentions that the way literature is taught does not
immediately produce the “teaching of values” but that it is implied and
a latent side effect of it. (Gates 35) Therefore, our education and its
need for a liberal arts based curriculum is crucial to obtain the
objective of a successful society where its members are patient with
one another.
While the first reason for why the humanities are a necessity is
to gain exposure to a multicultural knowledge base and understanding
of a global culture. The second reason why the humanities is so
crucially needed in our curricula is because the study of the humanities
will teach students to think critically and be comfortable with the task
of using applied problem solving techniques for daily and professional
situations. “Some management professors think a liberal-arts degree
may offer future chief executives a broader foundation to operate in an
increasingly complicated, global and fast-moving business arena.”
(“Future CEO’s...”, 1) This only serves to emphasize the point that
even within the business world, word is starting to spread concerning
future requirements for up and coming CEO’s who will be investing in
business deals with CEO’s from other countries. The need to be
adaptable and interpretive of other cultures requires a level of
resourcefulness, which is unmistakably achieved through a study
within the liberal arts. This is because of the well-rounded curriculum
that allows one to think from more than one perspective. Moreover:

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 “…we require the deep historical perspective and
specialized knowledge of other cultures, regions, religions, and
traditions provided by the humanities. And precisely because of
the rapid developments in science and technology, we must
think carefully about the nature of the human, the ethics of
scientific investigation, and the global effects of technological
change… We note that we define the humanities as our institutes
have, in a way resonant with Sachs’s prescription: as a problem –
or issued-based rather than disciplinary, and collaborative rather
than individualistic in their model for research and thinking.” (“A
Manifesto for the Humanities…”, 1)

This excerpt sums up the very theory of how the humanities are a
necessity not only for global changes but also for the technological
evolution that is booming in the present day. Davidson and Goldberg
reflect similarly to the drive or ambition that compels people to situate
ourselves within our own times by drawing on knowledge of the past.
Yet, at the same time they acknowledge humanity’s responsibility for
this new evolution and era. Situating ourselves in our own time with
new problems and opportunities is something only achievable through
a learning process that is encouraged in the liberal arts, as stated in
the latter half of the quote. Equally as important is the remark that the
humanities should not be viewed as a discipline or as stated later on in
the article as a “vocational training,” for the study of the humanities
would then immediately lose its value as a life altering and life
enriching, learning experience.
The humanities will eventually form a paradigm by which people
see the professional career life as something that requires a balanced
and stable set of knowledge. Firstly, the study of the humanities will
help develop communication skills and “knowledge management”

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capabilities that are needed within the business environment.
“Knowledge management is fruitless without the historian’s source
criticism, the philosopher’s systematic logic, the literary theorist’s
textual analysis… Markets are dense knots of human interaction.”
(“Business Needs the Humanities”, 2 – 3) What Rabuzzi is saying here,
is that the humanities prove to be a continuous factor in the
development of such cognitive skills that are required to adapt to the
business world and to meet its needs. A person must not only be
familiar with a well-rounded, multidirectional thinking but also be a
dynamic person whose thinking reflects the traits of creativity filled
with innovative thinking. While the rapid development of CEOs turning
to the humanities explicitly shows how their study can be beneficial for
one of many professions, as mentioned earlier, it also has publically
redeeming values too.
So as to not focus too much on personal, financial gain, it is
significant to note that the humanities also provide society with
potential tools for improvement to a fuller and more satisfactory level.
“Liberal education is that cultivation of mind and spirit that gives the
benefits of aristocracy to all of democratic life.” (“The Public Value of
the Liberal Arts”, 43) Agresto eloquently states the benefits of
embedding the humanities into our schools’ education, which will
heighten the mass public onto a higher standard of living. Albeit, this
goal may be too idealistic for most, such an aim for increasing cultural
awareness is an honorable goal for any study to have. In summary,
the study of the humanities can benefit our present world by enabling
us to orient ourselves, individually, socially, economically,
technologically, etc.
Proceeding onto the next question, which can cause more of a
heated debate among humanists is what should be included in the
Canon. Some believe the capital C – Canon should remain as it is. To

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promote this argument is to claim for maintaining a long, withstanding
tradition or for conserving the “integrity” of our past. This would only
leave the humanities stunted and become an exclusive club governed
by political influences. (For it could be argued that what it means to be
human is constantly changing.) Whose past are we referring to?
Whose voices are silent in this past that is so revered? First of all, it is
a political decision as to whether some titles and/or subjects are
included within the Canon of the humanities. Secondly, it is the
theories and thought process that goes along with what is studied that
matters. “It’s true that tampering with the canon is actually nothing
new… The truth is that a fluency with the Great Books is no longer a
prerequisite for professional or social success. Critical thinking skills
arguably are…” (“… About Great Books”, 4 – 5) Eakin discerns
between the materials used to teach the skills of the humanities and
the lofty goal of actually learning the skills of a humanities based
education. That is, it does not matter whether one learns to think
critically via Portal, a video game growing with popularity, or
Shakespeare, as long as she or he learns to do it. This is not to
diminish the importance of learning the classic and traditional ways of
the past and the methods used to develop such critical thinking skills.
However over time, it may be necessary to accept that the only way
newer generations are to achieve a comparable level of problem
solving skills will not be the same method as what was once used. This
may be for better or worse but only time will tell whether or not the
next generation will revive classical authors to achieve this very same
goal. The fact that the Canon is constantly changing anyway to keep
updated with the contingent concerns of each era is actually a healthy
sign of adaptability. It is the very thing that the field itself is trying to
impress on its students. Therefore, why the Canon should include
“voices” of other groups, particularly women and minorities in America

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and everyone from the world’s cultures seems to be blatantly obvious.
Returning to Gates’ arguments for a multicultural, education
view, it is important to note that the author may be biased because he
is one of those minority voices who are trying to be heard. “The return
of ‘the’ canon, the high canon of Western masterpieces, represents the
return of an order in which my people were subjugated, the voiceless,
the invisible, the unrepresented, and the unrepresentable…” (Gates
35) It must be clear that even with different backgrounds and
perspectives, Eakin and Gates agree that the canon should cover more
voices than those of white men. For the past may not be up for
change, but the future certainly is. It is acceptable to study white
men’s literature because mostly only white men had the liberty to
write in the written history of the world. Similarly, white men also
dominated the political scene within history and therefore it is
understandable that a study of white, male figures should be taught in
a historical context. However, the world is changing again and women
and minorities are emerging onto the scene, for which they should be
given due recognition. This is why the “National Standard for United
States History,” as discussed by Elson is thought to have gone too far
because the authors of the “National Standard…” place far too much
focus on women and minorities who may not have been as influential
as those of their white male counterparts. It might not be fair but that
is history as of up to the present day. Hopefully this will change.
Though their goal is admirable, it is unknown what specific roles
women in history played, so the authors of the “National Standards…”
may or may not be the best authority for why previously unknown
names should be studied. “One aim of the guidelines is to promote
‘inclusive history’ by acknowledging the achievements of Americans –
blacks, Native Americans and women notably – who were ignored or
marginalized in textbooks of the past.” (“History, the Sequel”, 64)

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While, this goal quoted in the excerpt is a respectable thing, the canon
still needs to be even more careful, as well as, selective as ever for
what or who reaches canonical status and what does not. Therefore,
the “National Standards…” have a daunting task ahead of them.
If the priority for a diversified canon is not argued as plainly as of
yet, then a review for what Berger further has to indirectly express for
the humanities should make it abundantly comprehensible. To
reiterate, the humanities reflect what it means to be human. In this
respect, the study of the humanities has a particularly anthropological
and inclusive nature towards all cultures and people. “Capitalism
survives by forcing the majority, whom it exploits, to define their own
interests as narrowly as possible. This was once achieved by extensive
deprivation. Today in the developed countries it is being achieved by
imposing a false standard of what is and what is not desirable.”
(Berger 154) The same way that capitalism tries to “narrow” people’s
choices to profit is how the literary conservatives try to slim down the
options for what people can or cannot read and study to maintain
power and indirectly profit from that influence. Gates supports this
point of the selective principle of exposure or lack there of by saying:

“To reform core curricula, to account for the comparable

eloquence of the African, the Asian, and the Middle Eastern
traditions, is to begin to prepare our students for their roles as
citizens of a world culture, educated through a truly human
notion of ‘the humanities’ rather than – as Bennett and Bloom
would have it – as guardians at the last frontier outpost of white
male Western culture, the Keepers of the Master’s Pieces.”
(Gates 42)

Gates more directly than Berger describes how those who have desires

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for the canon to maintain its current traditions are trying a last effort
attempt to hold onto their power from another era. Additionally, in this
excerpt is support for an anthropological worldview of unity and
equality. He speaks of a “world culture” that is recognized through the
tenets of a genuine education based on the principles of “the
humanities.” This is the polar opposite of Bloom who can be quoted
saying, “Cultural criticism is another dismal social science, but literary
criticism, as an art, always was and always will be an elitist
phenomenon.” (“An Elegy for the Canon”, 3) This is an opposing view
in that Bloom claims the study of the humanities is restricted to the
upper class. People will never thrive together, if there is a constant
and select group who perpetuates the lack of education for those who
may need it the most. Again, this view is exclusive and not inclusive.
It is to be presumed that for people who agree with Gates would say
that both types of criticisms are one in the same. The
acknowledgement of relationships between different groups of people
and the dynamics within an individual are intrinsically linked but also
that it is the whole point of the liberal arts foundation.
The question of what kind of humanities we should study may
lead simply to more questions. For example, where do we draw the
line and end the scope of the humanities? However, it should be
clearly stated that we should study a new and modified version of the
Trivium and Quadrivium. The Trivium originally included grammar,
rhetoric, and logic for the Greeks and Romans. Today, it may include
linguistics to have a standard by which everyone can communicate
their knowledge, public speaking to develop oratory skill by which
people can bring influence and persuade the mass public, and
philosophy to have the abilities to analyze situations, morale, and
such. Further studies within the Quadrivium included at one point the
study of arithmetic, geometry, astronomy, and music. The modern

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world might study in the advanced field of the new Quadrivium, a
curriculum pertaining to economics, religion, psychology, and the
creative arts, including literature, fine art, music, and performance
arts, etc.
Overall, the humanities need to be studied to make the human
experience one that is recognized from an introspective attitude.
There is no doubt that it is a necessary part of the academic education,
both for self-fulfillment, productive professional work, and higher
societal standards. Furthermore, the canon that is used as the tool to
accomplish these high aspirations should be inclusive and not
exclusive. In other words, it cannot be just the best of a selective best
but the best selections of a mass cultural contribution from peoples all
around the world and from every defining group, which makes people
diverse but unified under the notion of knowing what it is to be human.

BIBLIOGRAPHY:

Agresto, John. “The Public Value of the Liberal Arts.” Academic

Questions 12.4
(1999) 40 -44. (EBSCO)

Berger, John. Ways of Seeing. London: British Broadcasting

Corporation, 1972.

Bloom, Harold. The Western Canon: The Books and School of the

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Ages. New York:
Harcourt Brace, 1994.

Davidson, Cathy N., Goldberg, David Theo. “A Manisfesto for the

Humanities in a
Technological Age.” Chronicle of Higher Education, 13 February,
2004.

Eakin, Emily. “More Ado (Yawn) About Great Books.” New York Times
on the Web
8 April 2001 http://www.nytimes.com

Elson, John. “History, the Sequel.” Time 7 November 1994: 64.

Gates, Henry Louis. Loose Canons: Notes on the Culture Wars. New
York: Oxford
University Press, 1992.

Hirsch, E. D. Cultural Literacy: What Every American Needs to Know.

Boston:
Houghton – Mifflin, 1987.

Proctor, Robert E. Defining the Humanities: How Rediscovering a

Tradition Can
Improve Our Schools. Bloomington: Indiana University Press,
1988.

Postman, Neil. The End of Education. New York: Random House, 1995.

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Rabuzzzi, Daniel A. “Business Needs the Humanities.” Liberal
Education 87.1 (2001)
44 – 49. (EBSCO)

White, Erin. “Future CEO’s May Need to Have Broad Liberal Arts
Foundation.” The
Wall Street Journal, 12 April 2005.

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