The Idea and Importance of the University

The Crisis of Modern Education

The crisis of modern education is not accidental—it is the result of a

systematic assault on the very essence of what it means to be
educated. This battle needs to be fought every generation anew. At the
heart of this decline are three chief enemies that have corrupted the
educational mission.

First, the replacement of truth with utility. Education, once rooted in

the pursuit of wisdom and the cultivation of character, has been
hijacked by a fixation on careerism, wealth, and social status.
Universities no longer aim to form discerning minds but to produce
marketable skills.

Second, the tyranny of specialization and self-referential academia.

The modern obsession with narrow research outputs has fostered
intellectual myopia. Scholars are trained to excel in ever-smaller
niches, losing sight of broader truths. The educated mind, by contrast,
resists such narrowing, understanding each discipline in relation to the
whole.

Third, the infiltration of ideological subversion. Universities have

become breeding grounds for simplistic, destructive ideas that
prioritize activism over truth. These ideologies thrive by suppressing
critical thought, replacing rigorous inquiry with conformity and
intimidation. The result is a generation conditioned to accept transient
opinions over timeless principles—intellectually enslaved and hostile to
genuine education.

These enemies—utility over truth, specialization over wisdom, and

ideology over inquiry—have shattered the unity of knowledge and
hollowed out the mission of education. To reclaim true education, we
must restore the pursuit of truth, resist fragmentation, and expel the
ideologues who thrive on ignorance and conformity.

In Defense of the Educated Mind

How to we regain the “educated mind,” as Alasdair MacIntyre calls it? 1

The classical vision of education—not as mere vocational training, but as
the cultivation of intellectual virtue and the integration of knowledge—
must take center-stage again. Against the backdrop of contemporary
academia’s obsession with technical expertise and market-driven
1
Cf. Alasdair MacIntyre, The Very Idea of a University: Aristotle, Newman, and Us
(2009)
1
outcomes, MacIntyre reminds us that universities must aspire to form
minds capable of understanding the world as a coherent whole.

Newman’s central claim, often dismissed as outdated, is that true

education requires more than mastery of a single discipline; it demands
the ability to perceive how diverse fields of knowledge interrelate
within a unified order. As MacIntyre explains, Newman warns that both
the “superficial generalist” and the “narrow specialist” are products of
defective education.2 The modern university, driven by research
imperatives and departmental silos, cultivates precisely this narrowness
—producing experts who, while highly skilled, are incapable of critical
reflection beyond their immediate field. The consequences of such
intellectual fragmentation are not confined to ivory towers. MacIntyre
points to the disasters of recent history—economic crises, misguided
policies, and social disintegration—as the handiwork of individuals
formed by prestigious institutions, yet lacking the breadth of
understanding to “know what they are doing.”3 When judgment is
sacrificed on the altar of specialization, society suffers from decision-
makers blind to the wider implications of their actions.

Throughout Newman’s musings, he emphasizes that true education is

not merely a means to external success, utility, or social
advancement, but rather a formative process aimed at the cultivation
of the mind and character. It’s not a means to an end, but an end itself.

1. The essence of true education lies not in its utility or in the pursuit
of external rewards, but in the formation of the mind and
character. Education, properly understood, engages the learner
actively; it is not a passive reception of information, but a
deliberate effort to grasp, organize, and internalize knowledge.
Since antiquity this has been understood to be the essence of
“science.”
2. Genuine learning demands more than the accumulation of facts
or entertaining lectures. It fosters habits of thought—precision,
discernment, and the ability to see things as they truly are. Such
intellectual formation is not a means to an end, but a fulfillment of
the mind’s natural purpose.
3. Moreover, education serves higher purposes beyond individual
benefit. It strengthens society, enriches culture, and safeguards
the enduring pursuit of truth. Its value is rooted in the advancement
of what is good and true, not in fleeting measures of success or
prestige.

2
MacIntyre, p. 348
3
Cf. MacIntyre, p. 360
2
 4. The mind, like the eye gaining sight for the first time, must
learn to perceive order amidst confusion. This clarity—this
ability to comprehend the relationships between ideas and realities
—is itself a profound good. In contrast, a utilitarian approach to
learning reduces knowledge to a tool for careerism or status,
leading to superficiality and intellectual emptiness.
5. Ultimately, education must be defended as an intrinsic good: the
perfection of the intellect through disciplined inquiry, the love
of truth for its own sake, and the cultivation of a mind capable of
engaging the world with understanding and wisdom.

In this context, and with the rising importance (and danger?) of so-called
“AI,” we need to consider the difference of “information” and
“knowledge”:

 Information consists of raw facts, figures, and data points—

isolated pieces of content devoid of context or deeper meaning.
Information is abundant, easily accessible, and often transient. A
weather report, a historical date, or the population of a city are
examples of information. It tells us that something is, but offers no
understanding of why it matters or how it connects to a broader
reality.
 Knowledge begins where information leaves off. It is the
structured comprehension of information—organized,
contextualized, and integrated into a coherent framework.
Knowledge involves understanding relationships between facts,
seeing patterns, and being able to explain or apply what one has
learned. While information is knowing that Paris is the capital of
France, knowledge is understanding France’s cultural, political, and
historical significance. Knowledge requires effort, study, and
intellectual formation; it moves beyond the passive reception of
data to active engagement with meaning.
 Wisdom transcends both information and knowledge. It is the
capacity to judge rightly, to discern the true, the good, and the
fitting in complex situations. Wisdom integrates knowledge with
ethical insight, experience, and a sense of purpose. It is not merely
knowing how things work, but understanding what is worth
pursuing, why it should be pursued, and how to act accordingly.
Wisdom guides action towards higher ends and anchors thought in
timeless truths, rather than transient trends.

In short:

 Information fills databases.

 Knowledge fills souls.
 Wisdom shapes lives.
3
 Leisure as the Basis of University

At the heart of Josef Pieper’s thesis that Leisure is the Basis of Culture is
the conviction that man is not solely a “worker”, and that human
dignity transcends the concept of homo faber. Modern society, however,
tends towards what Pieper calls the “total work” mentality, where
every human activity, including intellectual pursuits, is measured by its
utility and contribution to economic or political ends. 4 In such a world,
the university has already become a technical school or research hub,
serving external functions rather than cultivating the inner life of the
mind.

Against this backdrop, Pieper reclaims the classical and medieval

understanding of leisure (scholé)—a state of contemplative openness,
in which man affirms the world, engages in the search for truth, and
participates in higher realities beyond mere productivity. Leisure, he
writes, is “an attitude of the mind and a condition of the soul that
fosters a capacity to perceive the reality of the world.” 5 It is this
spirit of leisure that gave birth to philosophy, theology, and the liberal
arts—the true pillars of the university.

For Pieper, the university is not grounded in labor, but in

contemplation and celebration. It is in leisure that man encounters
truth not as a means to an end, but as something to be received and
rejoiced in. He draws attention to the connection between leisure and
festivity, noting that leisure is akin to worship — a recognition of the
goodness of existence itself.6 In this sense, the university should be a
place where learning becomes an act of joyful affirmation, not a
burdensome task aimed at external rewards. Moreover, Pieper insists
that philosophy itself is born of leisure — of wonder, stillness, and
receptivity.7 Without leisure, true philosophical inquiry collapses under
the weight of utilitarian demands, and the university loses its soul,
becoming a factory of information rather than a sanctuary for wisdom.

Reclaiming the University

1. Revive the Idea of a Core Curriculum Focused on the Liberal

Arts
Universities should implement or strengthen broad, mandatory
courses in philosophy, theology, history, literature, and the
sciences — not as professional training, but as the groundwork for
intellectual formation. Every student, regardless of major, should
engage with the great questions of truth, goodness, and beauty.
4
Cf. Josef Pieper, p. 20-23
5
Cf. Josef Pieper, p. 46
6
Cf- Josef Pieper, p. 50-55
7
Cf. Josef Pieper, p. 40-42
4
2. Create Spaces and Times for Contemplation and Leisure
Universities must resist the cult of busyness by fostering
environments where students can engage in unhurried reflection.
This could mean designated “quiet hours” in libraries,
contemplative reading groups, or encouraging attendance at
concerts, lectures, or art exhibits — not for credits, but for the joy
of encountering truth and beauty.
3. Encourage Faculty-Student Dialogue Beyond the Classroom
True education happens in personal encounter. Professors should
be encouraged (and given time) to mentor students informally —
through discussions, reading circles, or meals — fostering a culture
where learning is not confined to exams but becomes a shared
pursuit of wisdom.
4. Integrate Philosophy and Theology Across Disciplines
Rather than isolating philosophy and theology, universities could
embed reflective questions into every field. Engineering, medicine,
economics — all should confront their ethical foundations and
ultimate purposes. This prevents specialization from becoming
soulless technicality and reconnects knowledge to a vision of the
human good.
5. Establish Traditions of Festivity and Ritual
Following Pieper’s insight that leisure is linked to festivity and
worship, universities should cultivate meaningful academic rituals
— not empty ceremonies, but genuine celebrations of learning,
truth, and community (e.g., annual lectures, academic feasts,
graduation ceremonies, etc.).
6. Promote Study Abroad or Pilgrimage Experiences
Encourage students to step outside utilitarian mindsets by engaging
with cultures, history, and spiritual traditions through thoughtfully
designed study abroad programs or intellectual pilgrimages.
Encounters with the transcendent and the historic foster humility
and broaden horizons beyond mere practicality.
7. Offer Courses Explicitly on “The Art of Living”
Integrate seminars that deal with the big questions: What is a good
life? What is justice? What is friendship? These should be open to
all students and framed as part of human formation, not merely
academic inquiry.