administration

This book contains an introduction by the editors and eleven papers from the Consortium of Higher Education Researchers (CHER) conference in Lausanne in September, 2014. The first five papers address arguments over the rationales for public funding of higher education, especially in current political contexts: “How Do University, Higher Education and Research Contribute to Societal Well-being?” by Michèle Lamont, “A Persian Grandee in Lausanne” by Sheldon Rothblatt, “A New Social Contract for Higher Education?” by Peter Maassen, “Higher Education and Public Good: A Global Study” by Simon Marginson, and “Defending Knowledge as the Public Good of Higher Education” by Joanna Williams. The remaining six papers focus on regional or national developments: “Partisan Politics in Higher Education Policy: How Does the Left-Right Divide of Political Parties Matter in Higher Education Policy in Western Europe?” by Jens Jungblut, “Access Equity and Regional Development: a Norwegian Tale” by Rómulo Pinheiro, “Shrinking Higher Education Systems: Portugal, Figures, and Policies” by Madalena Fonseca, Sara Encarnação, and Elsa Justino, “Pathways to Higher Education in France and Switzerland: Do Vocational Tracks Faciliate Access to Higher Education for Immigrant Students?” by Jake Murdoch, Christine Guégnard, Maarten Koomen, Christian Imdorf, and Sandra Hupka-Brunner, “The Development of the Québec Higher Education System: Why At-risk College Students Remain a Political Priority” by France Picard, Pierre Canisius Kamanzi, and Julie Labrosse, and “Engineering Access to Higher Education through Higher Education Fairs” by Agnès Van Zanten and Amélia Legavre.

The editors ground the collection in social contract theory, specifically the claim that higher education should foster equality of opportunity (2). Many of the chapters discuss how that goal is being problematized and privatized by political pressure to emphasize education’s economic benefits to individuals and society in a knowledge-based economy in place of other kinds of personal and public goods, such as an informed citizenry. These political shifts have the effect of calling peer review into question as the standard for evaluating academic research because different generations of researchers may emphasize different standards and measures of performance, and because public managers impose their own criteria (13). These articles document some paradoxical developments, such as declining student demand for science and engineering courses in some countries (139). They also illustrate how the increasing internationalization of higher education standards, through processes internal to the European Union and also due to the rising prominence of international rankings, puts disproportionate pressure on humanistic disciplines that tend to emphasize national or regional topics (12).

Higher Education in Societies provides an important reminder of the crucial role of national politics in formulating the goals and ideals, as well as the funding, of higher education. For this reader, it highlights by omission the unusual situation of American academics like myself who work for private colleges and universities, which disproportionately dominate the teaching of theology and religion in the U.S. (A complementary discussion of theology and religious studies in European universities appears now in Christoph Uehlinger’s “Is the Critical, Academic Study of the Bible Inextricably Bound to the Destinies of Theology,” in Open-Mindedness in the Bible and Beyond [Korpel and Grabbe: Bloomsbury T & T Clark, 2015], 287-302).

Topping’s book addresses implicitly his concern with contemporary misalignments in Catholic higher educational philosophy. He problematizes several trends that downplay truth-finding and inhibit the freedom of learning. It is his contention that education exists to guide students in learning to order their affections – ordo amoris – besides merely attending to the love of knowledge. For him, education should facilitate learners’ growth towards becoming whole persons. He claims that education is wrongheaded when its direct focus is only on developing skills and overcoming problems of incivility, toleration, and economic sustainability. His book makes clear a fear that in a highly de-Christianized western education, curricula can overestimate the value of the social sciences and overprize the importance of honing techniques, competencies, and self-esteem, and programs are ranked by what would benefit the economy and generate income for its graduates. He expresses this conviction in a variety of ways and contends that if these misaligned trends are not corrected, a crisis awaits the educational industry and even the progress of civilizations.

Renewing the Mind is not a monograph devoted to defending an educational philosophy. Nonetheless, Topping invites rethinking current educational trends with a hope for substantive change. He introduces select humanist resources on education from classical antiquity, medieval and early modernity, along with papal writings by Leo XIII, John Paul II, and Benedict XVI. Excerpts include writings by Plato, Aristotle, Augustine, Basil the Great, Bonaventure, Hugo of St. Victor, Aquinas, Erasmus of Rotterdam, Michael de Montaigne, Hyacinthe Sigismond Gerdil, John Henry Newman, Maria Montessori, G. K. Chesterton, C. S. Lewis, Dorothy Sayers, and Christopher Dawson, among others. Readers will appreciate a bird’s-eye view of western educational ideology through the selected readings. These are organized in four parts: nine essays on aims of education, seven essays on matter of learning, nine essays on methods of teaching, and thirteen essays on renewing Christian orthodoxy, learning, curriculum, culture, and Catholic schooling in our milieu.

Topping’s inclusion of Plato, Aristotle, Anglican Ronald Knox, and Protestant C. S. Lewis to represent “a philosophy of Catholic education” may puzzle some readers. Why did he not include other non-Catholic Christian thinkers in Catholic collection? Also, why did he collate a largely western, Eurocentric intellectual resource as a primer to the philosophy of Catholic education, when more Catholics today reside in Latin American and the Caribbean and only a quarter of Catholics live in Europe (Pew Research Study on Global Christianity, 2011)? There is no shortage of Catholic and non-Catholic thinkers from Latin America that are impacting Catholic higher education and the book could have benefited from their inclusion. If Topping hopes to reach an ecumenical readership and build bridges with non-Christian cultures, then the missing links of African, Asian, and Latin American Christian (and non-Christian) resources are necessary. If he would include pre-Christian Plato and Aristotle, why exclude Confucius and other schools of thought in other parts of the world on education, virtuous development, and ethics?

Criticisms aside, the volume presents fine excerpts on pedagogy for parents, teachers, and administrators, and would be a good supplementary reader for an undergraduate course on the Catholic philosophy of education.