(Chemistry)Last week, I officially removed my chemistry major. For the time being, I am now only only a general liberal arts and science major. More specifically, a Plan II major. I have already begun to “reconsider my path” as John encourages, and, according to the formal definition of “liberal arts,” I have thus embarked upon the journey of “becoming a gentle[woman]” (318B). Mathew Arnold would probably agree with my decision to drop my dual science major since he tells us to “be educated in humane letters rather than in the natural sciences” (339). At the same time, however, the seven branches of knowledge include logic and science—so he would recommend that I not completely ignore science. After all, there is a “perpetual tendency to relate [fields of study] to each other in diverse ways” (336).
Indeed by choosing Plan II I am not limiting myself to one area of study. To describe the Plan II idea to people who do not know of the program, I always get questioning looks and nods that show that the people I speak to only pretend to understand. I tend to have trouble describing how Plan II combines humanities and science and community. But reading the description of Plan II at UT, I finally found a perfect, and, more importantly--concise-- way to describe it: “Plan II is a four-year interdisciplinary major in a core curriculum in modern arts and sciences” (343).
Like John, I noticed that our World Lit class exemplifies the idea of liberal arts and Plan II. Newman claims that studying the liberal arts liberates us from history and allows us to transcend our cultural restraints. Arnold gives us a historical example of this when he points out that the philosophers of the past, although ignorant to science and the way the world worked, still hit at truths and possessed timeless wisdom. Learning about others through literature and interactions reminds me both of study abroad programs (which Plan II urges) and our diversity excursions for this World Lit class. Further, Giametti describes a liberal education that should “deepen a sense of history, [. . .] develop your capacity to think analytically and creatively, [. . .] and hone the ability to express your thinking in speech and writing” (323). The fascinating history of UT’s tower and seal only scrape the surface of the history we witness at this school. And, the new topics and style of writing we use in World Lit both expand our creative capacity and sharpen our communication skills.
Liberal arts strive to teach a way of creative thinking, a love of learning, rather than simply the skills necessary for a vocation. I definitely agree that technology and skills needed in job change so quickly that one cannot learn all the skills needed for a specific vocation. Learning technological proficiency, as we do in World Lit, along with learning to think creatively is the answer to success in later professions.
(UT Seal and part of “Ye shall know the Truth and the Truth shall make you free")
Reading the various views and aspects of a liberal education, I also noticed an intriguing connection to religion. Historically, “Christian truth was the crown of the system in the form of religious instruction for the people, and of theology for the learned”(318I). Mathew Arnold states that medieval universities came into being because the “supposed knowledge” which was believed to have come from God so intrigued men and relating to the desire for conduct and beauty. Even today, the UT Tower displays a biblical quote. Perhaps it is the ideals that liberal education tries to instill in us that so easily connects liberal arts to religion. The sympathetic imagination is even connected to morals since “almost all knowledge of the inner nature and feelings of others must come through the imagination” (sympathetic imagination).
Reading the various views and aspects of a liberal education, I also noticed an intriguing connection to religion. Historically, “Christian truth was the crown of the system in the form of religious instruction for the people, and of theology for the learned”(318I). Mathew Arnold states that medieval universities came into being because the “supposed knowledge” which was believed to have come from God so intrigued men and relating to the desire for conduct and beauty. Even today, the UT Tower displays a biblical quote. Perhaps it is the ideals that liberal education tries to instill in us that so easily connects liberal arts to religion. The sympathetic imagination is even connected to morals since “almost all knowledge of the inner nature and feelings of others must come through the imagination” (sympathetic imagination).
Of course, as many of us have said before, the liberal arts education is perfect for the undecided in life. We might find a goal “simply too abstract” at the moment (321). And, in each of us on our journey into the liberal arts education of Plan II there “will arise [. . .] a normal anxiety” (321).
