When you remember how few Jews there are in Italy and how relatively few there are in Germany, one must wonder at the violence and the bitterness of … - Nicholas Murray Butler

Man's conception of what is most worth knowing and reflecting upon, of what may best compel his scholarly energies, has changed greatly with the years. His earliest impressions were of his own insignificance and of the stupendous powers and forces by which he was surrounded and ruled. The heavenly fires, the storm-cloud and the thunderbolt, the rush of waters and the change of seasons, all filled him with an awe which straightway saw in them manifestations of the superhuman and the divine. Man was absorbed in nature, a mythical and legendary nature to be sure, but still the nature out of which science was one day to arise. Then, at the call of Socrates, he turned his back on nature and sought to know himself; to learn the secrets of those mysterious and hidden processes by which he felt and thought and acted. The intellectual centre of gravity had passed from nature to man. From that day to this the goal of scholarship has been the understanding of both nature and man, the uniting of them in one scheme or plan of knowledge, and the explaining of them as the offspring of the omnipotent activity of a Creative Spirit, the Christian God. Slow and painful have been the steps toward the goal which to St. Augustine seemed so near at hand, but which has receded through the intervening centuries as the problems grew more complex and as the processes of inquiry became so refined that whole worlds of new and unsuspected facts revealed themselves. Scholars divided into two camps. The one would have ultimate and complete explanations at any cost; the other, overcome by the greatness of the undertaking, held that no explanation in a large or general way was possible. The one camp bred sciolism; the other narrow and helpless specialization. At this point the modern university problem took its rise; and for over four hundred years the university has been striving to adjust its organization so that it may most effectively bend its energies to the solution of the problem as it is. For this purpose the university's scholars have unconsciously divided themselves into three types or classes: those who investigate and break new ground; those who explain, apply, and make understandable the fruits of new investigation; and those philosophically minded teachers who relate the new to the old, and, without dogma or intolerance, point to the lessons taught by the developing human spirit from its first blind gropings toward the light on the uplands of Asia or by the shores of the Mediterranean, through the insights of the world's great poets, artists, scientists, philosophers, statesmen, and priests, to its highly organized institutional and intellectual life of to-day. The purpose of scholarly activity requires for its accomplishment men of each of these three types. They are allies, not enemies; and happy the age, the people, or the university in which all three are well represented. It is for this reason that the university which does not strive to widen the boundaries of human knowledge, to tell the story of the new in terms that those familiar with the old can understand, and to put before its students a philosophical interpretation of historic civilization, is, I think, falling short of the demands which both society and university ideals themselves may fairly make. A group of distinguished scholars in separate and narrow fields can no more constitute a university than a bundle of admirably developed nerves, without a brain and spinal cord, can produce all the activities of the human organism.

Public opinion* is the unseen product of education and practical experience. Education, in turn, is the function, in co-operation, of the family, the church and the school. If the family fails in its guiding influence and discipline and if the church fails in its religious instruction, then everything is left to the school, which is given an impossible burden to bear. It is just this situation which has arisen in the United States during the generation through which we are still passing. In overwhelming proportion, the family has become almost unconscious of its chief educational responsibility. In like manner, the church, fortunately with some noteworthy exceptions, has done the same. The heavy burden put upon the school has resulted in confused thinking, unwise plans of instruction and a loss of opportunity to lay the foundations of true education, the effects of which are becoming obvious to every one. Fundamental dis cipline, both personal and social, has pretty well disappeared, and, without that discipline which develops into self-discipline, education is impossible.
What are the American people going to do about it? If they do not correct these conditions, they are simply playing into the hands of the advocates of a totalitarian state, for that type of state is at least efficient, and it is astonishing to how many persons efficiency makes stronger appeal than liberty.
Then, too, we have many signs of an incapacity to understand and to interpret liberty, or to distinguish it from license. There is a limit to liberty, and liberty ends where license begins. It is very difficult for many persons to understand this fact or to grasp its implications. If we are to have freedom of speech, freedom of thought and freedom of the press, why should we not be free to say and think and print whatever we like? The answer is that the limit between liberty and license must be observed if liberty itself is to last. To suppose, as many individuals and groups seem to do, that liberty of thought and liberty of speech* include liberty to agitate for the destruction of liberty itself, indicates on the part of such persons not only lack of common sense but lack of any sense o humor. If liberty is to remain, the barrier between liberty and license must be recognized and observed.

Both anti-Semitism and the Ku Klux Klan are an insult to democracy and a contradiction of it. But faith honest, sincere, hopeful, opens a door to moving forward in this new and very difficult world in which our children must live. It opens the door into that world in a spirit inspired by something more than the merely human, the gain-seeking and the temporary. It brings us, our children and our grandchildren, in touch with the eternal verities which are the only possible foundation for a civilization and a life that are worthy of human ambition and human endeavor.