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Photographic Archive—Annapolis
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<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
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St. John's College Class of 1976 Seated on Front Campus in Academic Robes during Commencement, St. John's College, Annapolis, Maryland, 1976
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1 photographic print : b&w
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1976
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Commencement
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Text
Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
Graduating students of the College and the Graduate Institute; family and friends; faculty
and guests: it is my honor to speak to you this morning.
As some of you know, I am partial to concise works—among them, the fragmentary remains
of Sappho’s poetry, Anselm’s minimalist proof for the existence of God, and of course the
slightly lengthier six hundred pages of Herodotus’ Histories. This morning, I would like to
mull over just one sentence from a Platonic dialogue, in which Socrates tells the young
Theaetetus a story. I say “young” because from the outset of the dialogue that bears his
name, we know this conversation takes place when he was just starting out in life. Perhaps
Socrates had a weather eye on his young friend’s future when he told him this story.
It is said that while gazing up at the stars, Thales—one of the Seven Wise Men of Greece—
fell into a well; a witty Thracian serving woman, upon observing this, remarked, “How is it,
Thales, that being so wise in the affairs of heaven, you should fail to see what was before
your very feet?”
So who is Thales? Herodotus tells us that he was one of the first to predict the time of a
solar eclipse, so it is no surprise we should find him star-gazing. In the tradition, he is
considered the first philosopher, and Aristotle specifies that he was the first seeker after the
wisdom of nature. So in a way, he is the progenitor of our tribe, someone who, like
Socrates, delved into the things under the earth and peered at those in the sky. Thales
posited that, “All is water,” which might be a way of saying that beings change their form as
water does, but their underlying material remains what it is. He had many accomplishments
to his name, not least of which was an ingenious way to cross a river. Right now you might
be in agreement with the Thracian serving woman that Thales was rather foolish to fall into
his own first principle, so I will tell you this other story to establish his credentials as a
genuine thinker.1 And I tell it because you too might be concerned with how to get from
Here to There.
1
I owe this particular formulation of Thales’ fall to Joe Sachs.
1
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
The army of the Lydian king needed to cross the River Halys and Thales was given the task.
Instead of moving the army over the river by conventional means—boat or bridge, Thales
changed the ground it stood on. He realized that the river was already moving, and instead of
transporting the army over the river, he diverted the river around the army, leaving it on an
island between two new channels. Because the whole was divided, both channels could be
crossed. That is a clever solution, and perhaps one which only someone who had spent
some time thinking about the nature of water would devise.
Now to return to our image from the Theaetetus. Thales is a natural philosopher investigating
the mysterious motions of the stars, and cannot be blamed for tracing the paths of the gods
even as he walks those more terrestrial ones. The Thracian serving woman on the other
hand is down to earth. She has a practical occupation, useful to herself and others. Her
witty question reveals theory to be both useless and dangerous. Stay grounded, she laughs.
You too have noticed, perhaps, that too much time in the hot air balloon above the Socratic
Thinkery can make you light-headed.
But the more I think about Thales falling into the well, the less it seems to warn against the
conflict between theory and practice, and the more it seems to describe an utterly typical
event in a thoughtful life. One minute you have your head in the clouds, inventing likely
hypotheses and following premises to their as-yet undiscovered conclusions, and the next,
the ground has disappeared. What you perceived or understood or believed is no longer
there for you as the immoveable ground it was moments before. What is it about a
thoughtful life that with some regularity the ground you stand on will vanish and leave you
spinning in mid-air?
Let me give you an example of what I mean. You are demonstrating at the chalkboard a
geometrical proposition from that infinitely patient book, Euclid’s Elements. You complete
the diagram by drawing the long final line between points A and B. But as you carry out the
proof, you realize something is wrong. Your ratios are jumbled, the triangles you remember
are not the triangles on the board, and none of the assistance you receive from friendly
classmates makes any sense. Your foot has come down on nothing.
2
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
You will no doubt recognize this condition—fluttering in your stomach, disorientation and
embarrassment, confusion. This is the straightforward way to fall into a well—to make a
mistake. Perhaps that line wasn’t supposed to go to B, but rather to C. Or maybe one of
your given conditions was wrong. Or you didn’t understand compound ratio as well as you
thought you did. Standing there at the board, exposed and off-balance, you can now
recognize your kinship with that first thinker, Thales, patron saint of bewilderment.
Because most of you are young and intellectually limber, losing your footing can still be
agreeable. Like one of Darwin’s tumbler pigeons, you can perform a Backwards-TripleLutz-Somersault more gracefully than those of us who have been land animals for a longer
time. The Graduate Institute students are by and large older and more experienced, and
deserve special praise for choosing to have the ground pulled out from under them with
some regularity—ground that often was hard won. It is a daunting thing to fall into a well
when you are supposed to know better.
Lest we ever think too highly of our acrobatics, there is the Thracian serving woman with
her ready wit, waiting to point out how ridiculous we thinkers can be at any age. She is
integral to this philosophical image because she reminds us of the perils of losing one’s
intellectual footing in public. What are those perils? There are three.
The first is embarrassment. When you lose your footing, your cheeks burn and you tiptoe
away from what you’ve done. Your self-mocking laughter separates you from yourself. “I
couldn’t have done that,” you think. If the mistake is serious enough and you deny it too
angrily, you separate your present from your past; though as Freud would say, that denial
also means you cannot get over what you’ve done. And just as shame can alienate you from
yourself, it can also exclude from the conversation others who have made mistakes. But if
you have experience at making a mistake in public, you will learn to own what you’ve done,
and alienate neither your own past self nor other thinkers.
The second peril is that you will be distracted from what you were trying to do. When you
fall down a well, the world disappears. It is very difficult to maintain continuity with your
past endeavors. You must reach back in memory and find the thread that led you to the
3
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
present, however circuitously. But if you have practice at weaving these strands together,
you live a more intricate, coherent life, one in which the activity of your mind persists in
spite of both failure and success, and time holds, an unbroken braid.
The third peril is that you break faith with your fellows. As we all know, there are more
unsettling ways for the ground to disappear than losing the thread of a Euclidean
proposition. You may find yourself doubting what the right thing to do is, or if there is a
right or wrong at all. You may find you’ve harmed a friend and couldn’t say why. Being
confused about your place in the world can render you useless for its present needs. I will
name this peril incivility, with the understanding that I do not mean mere impoliteness but
the failure to fulfill the responsibility you have to your community because you did not have
firm ground to stand on. But in this failing, you can learn to see what your community is
and requires. You can learn to ask for forgiveness from it, and not allow your own failings
to excuse you from your responsibility.
Herodotus tells us that Thales was also a statesman of sorts. He recommended to a number
of neighboring cities that they choose a single meeting place to hear disputes and decide
matters in common, as if each polis were a district of a larger political whole. I wonder if
Thales had this commitment to a common political life because he occasionally fell into a
well and found himself fractured by embarrassment, distraction, and incivility. Thales’
meeting place is the solid ground on which to work at being undivided. It should remind
you of our own classroom: one table, many voices.
There are other ways the ground disappears that have nothing to do with making a mistake.
How often have you talked your way somewhere in seminar and like Elizabeth Bennet found
that you had “wandered about until you were beyond your own knowledge?” You reach for
a familiar world and find it upended and whirling. Time varies with velocity, matter is energy
by another name, God is love: after a particularly good conversation you might well, as
Pentheus did, see two suns in the sky. Aristotle tells us wonder is the source of wisdom, and
perhaps it is by having the ground fall away from beneath us that we are prepared to behold
the world with new eyes.
4
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
Since you are heading out into the world, I feel bound to tell you something particularly true
of it in this present age: most people are terrible at falling down wells. This is not surprising.
They have little to no practice at making mistakes in public and they believe that the purpose
of education is to learn how to become a certified non-mistake-maker, that is, an expert. At
most, they acknowledge that failure is important, but only as a ditch one leaps out of,
something to laugh at from a more comfortable vantage point. Many commencement
speakers are probably telling graduates right now to accept failure as a necessary evil on their
predestined path to success. I think Thales and the Thracian woman would have a few
choice words for them.
I hope it is clear by now that I am not giving you advice. I am praising you for what you
have been doing here all along. You have not learned how to land on your feet every time
you fall down a well. That would be sophistry—the skill to say something plausible no
matter the circumstances. But you have learned to welcome a fall when it comes. Falls come
in varying heights—from incorrectly drawing a geometrical diagram to realizing that your
whole account for your place in the world didn’t make adequate sense. In the period of your
course in these halls you have practiced disorientation: having your ground—perceptual,
intellectual, moral—fall out from beneath you. You have learned to be more committed to
the conversation than your own embarrassment, distraction, or incivility. You have learned
to remain at the table.
The sun is not yet at its zenith, but this is well past the midpoint of my address and I would
like to tell you a story about my own encounter with a well. Many years ago my family
visited the house where my grandmother was born, in Greene County, Virginia. It had long
since been in other hands, but she wanted to see it again, and she wanted me to see it for the
first time. My grandmother, parents, and I drove down one summer day, warmer than this
one, and turned from the highway onto country roads, until we came to the old home place.
The property was overgrown, and I was the only one who ventured into the abandoned
house. Young trees grew through the floor of the living room and stood like motionless
hosts. Only leaves breathed the quiet air of the house. When I returned to the car, I found
my grandmother upset by the dilapidation of the present and this rough return to the past.
But even in consternation she asked me, “Did you find the well?”
5
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
The well was an underlying figure in the landscape of her childhood. She was a rare and
powerful storyteller; her memories of that childhood live on in those who heard her stories.
I have a vivid image of her drawing water to cool that morning’s milk as if I had been there
to hold the pail. When I take a drink after a long row here on the Severn I sometimes
remember how she quenched her thirst at the well after a long walk home from school. And
I did find this same well. She told me to watch out for it before I left the road and went into
the woods. The well was deep, and its wooden cover was surely rotted away. But I
discovered it in time, near the back porch stairs—a dark opening in the earth.
This memory gives me cause to rethink my telling of the Thales story. I have praised what
you undertook here at the College. But like Socrates in the Phaedrus, perhaps I have not yet
done justice to the end of that enterprise. I have considered one aspect of the thoughtful
life—when the ground disappears, but I have yet to address another—falling into a well.
Allow me to begin my encomium again, giving due praise not to the fall, but Depth.
You fall, yes, but into what? Thales fell into his own first principle—water, which he took to
be the underlying material beneath everything else. In other words, he fell into the source of
the world. The word for source in Greek is arche, a word that has many resonances with us
here at the College. An arche is a beginning, a cause, a source for the way things are, a spring
that pours forth much. The sources of the world are deep. You cannot always climb down
but must trust the fall. I am reminded of what the German poet Hölderlin wrote, “Wo aber
Gefahr ist, wächst / Das Rettende auch.” “Where danger is, there salvation also grows.” It is no
accident that we find water in the deep places of the world. There is a secret bond between
the high and the deep. When we set our gaze on the ageless dance of the stars we also find
ourselves falling to the very heart of the world. But I want to describe more specifically
what we fall into when the ground gives way.
When I was in high school, trying to persuade my parents to let me attend the College, we
were invited to an event for prospective students at an alumna’s house. My mother was not
at all sure that this strange school would be worth the risk. I think my father was happy
enough that I was interested in crew to sign off on the whole dubious project. Wouldn’t it
6
�Robert C. Abbott Jr.
Commencement Address
May 12, 2019
St. John’s College, Annapolis
be better to go somewhere with more options, somewhere more conservative, more
affordable, somewhere with a study abroad program? We met a tutor at the event, Nancy
Buchenauer, and my mother asked her a challenging question: what is the worldview of St.
John’s College? Ms. Buchenauer paused, but did not shy away from an answer. “We believe
there are certain questions that must be asked.” My parents were convinced.
The more I ask opening questions at the beginning of seminar, the more time I live with the
great books that pose those certain questions with unyielding intensity, the more I believe
that a question is not a statement disguised by uncertainty, nor is it an indication of, or an
attempt to induce, confusion. A question is a well-spring sunk into the heart of the world.
A question demands that you must answer it now, in the present, and for yourself; no one
can do it for you. Who am I? What is nature? What ought I do here? What is fleeting,
undying, beautiful? These wells do not run dry however much we draw from them. They
are springs of living water, nourishing tree, city, and soul.
Our time is at its end and you are about to return to a source. I know the College sometimes
seems self-sufficient, but the great world to which you go is one of our sources, and we, its
tributary. Plato has given you many ways to picture life in the world. The darkest is in the
Republic. There it it is like living in a cave, chained by injustice, bound to see only images of
the truth. But in the Theaetetus, he gave you another way of picturing that place underlying all
others. Going back to the world is like falling into a well. Disorienting at first, but in it you
may discover the source of what is. I believe the well of Thales was a place for reunion and
betrothal, like a well in the book of Genesis; or like the pool of Bethesda, where an angel
troubled the waters and the lame came to walk again. Thales falling into the well is an image
of what happens to human beings after they have strained to see the undying beauty above
them, but lost their footing and found themselves in fathomless depth. Perhaps instead of
being forced down to earth as in the cave, they fall there, as Alyosha does, in praise and
wonder.
7
�
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Commencement Programs and Addresses
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Annapolis, MD
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St. John's College Greenfield Library
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Addresses given at commencement and programs of events related to, and including, the annual commencement ceremonies at St. John's College. Includes both the undergraduate and Graduate Institute commencements. <br /><br />The College Archives holds programs and/or addresses for the following years:<br />
<ul>
<li>1796</li>
<li>1835-1836</li>
<li>1842</li>
<li>1852</li>
<li>1856-1857</li>
<li>1870</li>
<li>1878</li>
<li>1880</li>
<li>1890</li>
<li>1893</li>
<li>1895</li>
<li>1897</li>
<li>1907</li>
<li>1910-1918</li>
<li>1920-1924</li>
<li>1928-1929</li>
<li>1932</li>
<li>1936-1937</li>
<li>1939-1945</li>
<li>1947-present </li>
</ul>
Click on <strong><a title="Commencement Programs and Addresses" href="http://digitalarchives.sjc.edu/items/browse?collection=18&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the Commencement Programs and Addresses Collection</a></strong> to view and sort all items in the collection.
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7 pages
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Annapolis Commencement Address, Spring 2019
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Typescript of the commencement address given on May 12, 2019 by Robert Charles Abbott, Jr. at the end of the Spring 2019 semester in Annapolis, MD.
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Abbott, Robert Charles, Jr.
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St. John's College
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Annapolis, MD
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2019-05-12
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Abbott, Robert (2019 Commencement Address)
Commencement
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PDF Text
Text
COMMENCEMENT ADDRESS, THE GRADUATE INSTITUTE AT ST. JOHN’S
COLLEGE, AUGUST 2011
By Lise van Boxel
Congratulations on your successful completion of the Master’s Program in
Liberal Arts!
Now that you have your M.A., it is a good time to reflect upon what you have
learned and the reasons why you began the journey that led you to your degree.
What knowledge have you acquired at St. John's College? Have you gained any
practical skills here? Your employers or potential clients, your friends and your
family will certainly ask such questions. What will you say to them? What do you
say to yourself?
Before turning to a consideration of possible answers to such questions,
consider briefly some of the pre‐suppositions that often underlie them. Frequently,
the real meaning of, “What did you learn?” is, “In what way has this education
contributed to your value as a worker or to your ability to earn a living?”
These questions are not ridiculous. Unless you are lucky enough to be
independently wealthy or you have a patron, you have to think about how to
support yourself. On the other hand, it is wrong‐headed to think of education
simply or primarily in these terms, as if employability and income were the highest,
most important considerations for a human being.
Friedrich Nietzsche offers a vivid description of this impoverished
understanding of education—an understanding that characterizes the modern era.
In sum, he argues that an education that looks solely or primarily to the marketplace
deforms the souls of its students because it is ignorant of, or denies, the proper
fullness and activity of the human soul:
[T]he present age is . . . supposed to be an age, not of whole, mature and
harmonious personalities, but of labor of the greatest possible common
utility. That means, however, that men have to be adjusted to the purposes
of the age so as to be ready for employment as soon as possible: they must
labor in the factories of the general good before they are mature, indeed so
that they shall not become mature—for this would be a luxury which would
deprive the ‘labor market’ of a great deal of its workforce. Some birds are
blinded so that they may sing more beautifully; I do not think the men of
today sing more beautifully than their grandfathers, but I know they have
been blinded. (Nietzsche, On the Uses and Disadvantages of History for Life, §
7)
Nietzsche grants that the emphasis on science, and more specifically on
science directed by the marketplace, will indeed produce economic success, at least
in the short‐term. However, he adds that this kind of science is a desiccated version
of the comprehensive understanding that is the proper goal of science or higher
learning more generally—the goal that the modern world has largely abandoned:
1
�I regret to use the words of the slave‐owner and the employer of labor
to describe things that in themselves ought to be thought of as free of utility
and raised above the necessities of life; but the words “factory”, “labor
market”, “supply”, “making profitable”, and whatever auxiliary verbs egoism
now employs, come unbidden to the lips when one wishes to describe the
most recent generation of men of learning. Sterling mediocrity grows even
more mediocre, science ever more profitable in the economic sense. . . . Those
who unwearyingly repeat the modern call to battle and sacrifice—“Division
of labor! Fall in!”—must for once be told in round and plain terms: if you
want to push science forward as quickly as possible you will succeed in
destroying it as quickly as possible; just as a hen perishes if it is compelled to
lay eggs too quickly. (Ibid)
If Nietzsche’s account of the trend in modern education aptly describes the
kind of education you did not receive and to which I think St. John’s is opposed, how
might you describe what you did learn here?
While denouncing an overly narrow view of education, Nietzsche alludes to
the effect of a complete education: it would create “whole, mature and harmonious
personalities” (Ibid). Neither you nor I can honestly claim that you acquired a
complete and harmonious soul as a result of several years of education at St. John’s.
This is not to say that I abandon the idea that the truly authoritative education aims
at, and can produce, a harmonious soul. Rather, I think this education is the ongoing
activity of a lifetime. I do think that the liberal education you received here can
contribute greatly to the attainment of this goal. However, I will put aside these
ideas for the moment, and I will turn instead to a more modest articulation of what a
liberal education is and what skills may be acquired as a result of it.
To do so, I will replace Nietzsche’s high‐flying, though accurate, description
of a complete education with Aristotle’s sensible, though still ambitious, account of a
liberal education. In distinguishing a specialist from someone who, like you, has
been generally educated, he says:
With regard to every [kind of] contemplation and inquiry, both lowlier
and more esteemed, there appear to be two ways of being skilled, one of
which it is well to call the science of the thing, and the other . . . a kind of
educatedness. For it is characteristic of an educated man to be able to hit the
mark and judge appropriately what the speaker sets forth finely and what he
does not. For something like this is in fact what we suppose the generally
educated man to be, and . . . to be educated is to be capable of doing this very
thing—except that we believe this one, the generally educated man, is able to
judge about virtually all things, though being one man, whereas the other one
[the scientist or specialist] is able to judge [only] about some limited nature.
(Aristotle, On the Parts of Animals, 639a2 – 15)
I do not recommend launching yourself into this quotation when asked what
practical skills you acquired at St. John’s College, though if you decide to do so, take
2
�a deep breath, and deliver it with panache. You can, however, capture the essence of
what Aristotle says in your own words.
In my own words, I say that, as a result of your liberal education, you are
better able to judge when an argument or account is adequate and when it is not.
When it is inadequate, you are more capable of seeing how it is deficient and what
would need to be addressed to alleviate this shortcoming. Such judgment can be
brought to bear on any argument, regardless of the field. If the argument includes
technical language, all you need is the time to look up the definitions of these words
before you are able to proceed as you would with any other account. At bottom,
such an argument is no different from any other.
To Aristotle’s description, I would add that, as a result of your education, you
are now better able to admit when you do not know something, and to do so without
embarrassment. Do not underestimate the value of this intellectual honesty. It will
help you to continue to learn. In addition, it will be greatly appreciated by other
people, most of whom are anxious about their own ignorance, but are afraid to
admit that they do not know. It can be a tremendous relief to encounter someone
who can say without shame that he does not know, but that he wants to learn.
This training in judgment—in clear thinking—is an essential part of a liberal
education. And it can indeed help you to advance your career. I advise you,
therefore, to consider how you can describe this skill to others so that you can
represent it with the full strength that it deserves and in a manner that is readily
apparent to others. If you do this, you will be well equipped to respond to those
who want to know how what you learned can be applied to the workplace.
This account of your education, however, is neither complete nor does it
capture the most important part of it. Aristotle would agree that, in order truly to
judge well, one must have a satisfactory understanding of the ultimate end at which
one aims. It is not enough to have an idea of the proximate goal that one seeks to
fulfill. One must have adequate knowledge of whether and how this proximate goal
accords with the highest and most comprehensive goal at which human beings can
and should aim. Without a sufficient account of this authoritative, supreme good—
The Good—no judgment is adequate, strictly speaking, and one cannot truly be said
to know. Thus, any education can and must be considered in terms of whether and
how it can contribute to The Good. Regarding questions about whether your
education here was practical, therefore, the real issue is not whether this education
will contribute to your employment opportunities, but whether it contributes to
your knowledge of the good. And the real question about you job is not whether
your education has made you suitable for it, but what impact it has on your ability to
lead a good life.
No, I will not let go of the highest account of education to which Nietzsche
alludes and that I dare say all great thinkers share. Moreover, I expect that you
empathize with me in my refusal to forgo these highest goals.
While some of you came to St. John's partly in order to advance your career, I
doubt that any of you came here primarily for this reason. You came because you
had questions—questions that perhaps you could not quite articulate, even to
yourself, but that you could not put aside. As you made your way through the works
of the program, I suspect many of you began to recognize your questions reflected
3
�back to you in the Great Books: “What is justice?” “What is love or friendship?”
“What kind of beings are we, and what is our place in this world?”
Many and perhaps all of these questions arise from a common origin: the
yearning to have a good life, combined with the realization that you do not know
clearly enough what this is. I suspect, in other words, that the fundamental reason
why you came here was because you thought this education might help you to
understand The Good.
Since our human life is limited, and since the clock is already ticking on the
time that we have, this question of the good is urgent. No one wants to realize at the
end of his life that he misused or wasted his time. And since none of us know how
much time we have, it is foolish for any of us to postpone the question of the good
indefinitely.
Such talk of mortality and The Good sounds very serious. Well, what did you
expect? Has anything valuable that you have read or discussed here been
unserious? Thankfully, seriousness does not have to be grave. You need only recall
the company you have kept as you have pursued your questions, and you will feel,
not weighted down, but elevated by the astounding souls who have walked
alongside you.
Here is Plato, on the same journey as you, speaking with a voice as nuanced
and relevant as it was some 2,400 years ago. With a touch of mischief, he doubles
himself, adopting the voice of Socrates, who recollects taking this same path, just a
day earlier: “I went down to the Piraeus yesterday with Glaucon, son of Ariston”
(Plato, The Republic, 327a).
Another man introduces himself with the words: “Thucydides, an Athenian,
wrote the history of the war between the Peloponnesians and the Athenians,
beginning at the moment that it broke out, and believing that it would be a great
war” (Thucydides, The Peloponnesian War, 1.1). He hands you his book, which
contains his thoughts about your shared questions, saying as he does so: “I have
written my work, not as an essay which is to win the applause of the moment, but as
a possession for all time” (Thucydides, The Peloponnesian War, 1.22).
Homer turns his blind eyes upon you and points to Achilles and Odysseus,
each of whom tackles the questions of the good life and what it means to be a good
human being. Shakespeare speaks to you with a profundity that is surely expressed
in some of the most beautiful language ever heard. Nietzsche reaffirms life with cry
from his electric soul: “We still feel it, the whole need of the spirit and the whole
tension of its bow” (Nietzsche, Beyond Good and Evil, “Preface”).
These souls are among the best students and teachers ever to have lived.
Their greatness consists largely in the fact that they investigated the most serious
eternal questions with unmatched comprehensiveness and depth. What have you
learned from them about The Good?
If you have learned anything, it is that, when speaking to one who does not
already know the answer, you cannot respond meaningfully to this question in a
single sentence or two. You might say, for example, that they taught you that the
good life is the philosophic life or the life devoted to the Divine, but then you would
have to explain what philosophy or the Divine is and what it would mean to dedicate
your life to such things.
4
�While there are answers to these questions, each answer leads to a new
question—and this is not the occasion for a long conversation. It is the occasion,
however, to remind you that all of these great students and teachers spent their
lives engaged with such questions. Inquiry is thereby shown to be central to, if not
the essence of, a good human life. Furthermore—and this is worth emphasizing,
since you are have now exited the Master’s Program—these students were able to
learn from virtually everything and everyone, if not directly, then indirectly. Life
after your M.A. may not be as leisurely as it was when you were a student, but you
can and will find opportunities to learn, if only you come to embrace life itself as a
learning opportunity.
I hope and expect that something of this way of life has become a part of you
and that, if you look around now at the faces of your fellow students, you will see in
their eyes something of the souls of those great human beings who are your models.
Continue to be thoughtful. Be open‐minded. Retain the flexibility of soul that
is necessary for continued learning. In sum, keep the goal of a good life always
before you. Use The Good as your North Star to guide every significant action and
decision you make. Doing this will not guarantee that you always make the right
decision, but it will mean that will have done the best that you could do, and that,
whatever contingencies you may face, you will have led the best life that is possible
for you.
Let me conclude with one of Plato’s favorite salutations: “Have success in
action, and do what is good.”
5
�
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Commencement Programs and Addresses
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Annapolis, MD
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Addresses given at commencement and programs of events related to, and including, the annual commencement ceremonies at St. John's College. Includes both the undergraduate and Graduate Institute commencements. <br /><br />The College Archives holds programs and/or addresses for the following years:<br />
<ul>
<li>1796</li>
<li>1835-1836</li>
<li>1842</li>
<li>1852</li>
<li>1856-1857</li>
<li>1870</li>
<li>1878</li>
<li>1880</li>
<li>1890</li>
<li>1893</li>
<li>1895</li>
<li>1897</li>
<li>1907</li>
<li>1910-1918</li>
<li>1920-1924</li>
<li>1928-1929</li>
<li>1932</li>
<li>1936-1937</li>
<li>1939-1945</li>
<li>1947-present </li>
</ul>
Click on <strong><a title="Commencement Programs and Addresses" href="http://digitalarchives.sjc.edu/items/browse?collection=18&sort_field=Dublin+Core%2CDate&sort_dir=d">Items in the Commencement Programs and Addresses Collection</a></strong> to view and sort all items in the collection.
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commencementprograms
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Boxel, Lise van
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Commencement Address, Graduate Institute, Summer 2011
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2011-08
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Annapolis_GI_Summer_2011_Commencement
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Annapolis, MD
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St. John's College
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English
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text
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pdf
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Typescript of the commencement address for the Graduate Institute given by Lise van Boxel at the end of the Spring 2011 semester in Annapolis, MD.
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Commencement
Graduate Institute
Tutors
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https://s3.us-east-1.amazonaws.com/sjcdigitalarchives/original/6998381ef7d5480a664240c7c66d952c.mp3
89338496e3a2b9a9042764c1d6c5293d
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Santa Fe Commencement Programs and Addresses
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00:21:12
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Santa Fe Commencement Address, Spring 2016
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Audio recording of the commencement address given on May 21, 2016 by Eva Brann at the end of the Spring 2016 semester in Santa Fe, NM.
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Brann, Eva T. H.
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Santa Fe, NM
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2016-05-21
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mp3
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lec Brann 2016 Santa Fe Commencement Speech
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<a title="Typescript" href="http://digitalarchives.sjc.edu/items/show/536">Typescript</a>
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English
Commencement
Deans
Santa Fe
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6d4c33d3ddd3435aff4b3e4d0c7a5cca
PDF Text
Text
1
Commencement, May 21, 2016
St. John’s College, Santa Fe, NM
“CHANGING THE WORLD”
Eva Brann, Tutor, Annapolis
Parents and Relatives, Fellow Tutors and Mr. President, Board Members and, above all,
Santa Fe Seniors and Graduate Institute students!
Some of you will remember that radiotelephone distress signal of old: “Mayday,
Mayday.” It had, alas, nothing to do with the “merry month of May.” Our seniors, who have all
learned a lot of French, will recognize the call right away: “m’aidez, m’aidez!,” help me, help
me!
All over our continent there are the same weekend events this month: commencements
and graduations. Those organizers who think of this day as a beginning for you, as launching you
into a new, the so-called real world, will have the printer put “Commencement” on the program.
Others will interpret this ceremony as the entering into a higher kind of being, by the bestowal of
the degree (gradus in Latin) of a Bachelor of Arts, in fact, of the Liberal Arts, and for them it
will be a graduation.
For us, your tutors, this day also has two aspects. Yesterday we were to each other, by the
custom of our college, Mr. or Ms. From today and forever after, you will be to us Joan or John,
and eventually we too will be given our first name. (To be sure, I’m in fond communication with
certain alumni of my first graduating class, that of 1961, who cannot bring themselves, silverhaired though we’ve grown together, to call me Eva. —Well, we’re working on it.) This first
moment, this transmutation from the style of cooperative respect between tutor and student to the
affectionate familiarity of mutual friendship, is always poignant to me, and I think also to the
alumni in their first hour.
�2
For the tutors, too, there is a beginning—the beginning of an absence. Last week in
Annapolis, the seniors I’d been with in seminar commenced not being on campus—gone off into
the world. I went there on Sunday to meet a fellow tutor, and we confessed to each other a sweet
nostalgia—“nostalgia” because those quondam-seniors were still such vivid ghosts, “sweet”
because it is the way of our college that we don’t become estranged from each other through the
phases of our lives. Be you known to us as undeflectable paragons of virtue or as irremediable
scamps—when we see each other again, we’ll be, so to speak, on the same page right away,
some page of those great books we’ve read together, in the midst of that lifelong, uninterruptible
conversation we began here. And the truth is that our post-graduate friendships don’t much
depend on actually having known each other. Sad to say, I know very few of you, but who
doubts that we can be in the middle of satisfyingly significant talk within minutes of having met,
not least because Annapolis and Santa Fe are—what a miracle!—Siamese twins living twothousand miles apart.
But back to the mayday distress call. All over the country, speakers who accepted the
invitation to talk to you on this last and first day, feeling as touched and honored by it as I was,
soon began to agonize (somewhat as, to compare small matters with large, seniors do about the
choice of their senior essay topic) about a fit subject for this great moment—one that alumniabout-to-be, the chief addressees, will find congenial and that our honored guests can listen in on
with interest—the parents or grandparents or aunts and uncles who made all this possible and the
brothers and sisters and childhood friends who put up with it all.—I won’t specify what there
was to put up with, but I can imagine. So we call for aid on whatever power will come. As for
me, I remembered a recent conversation, actually with one of our graduate students. I’ll
transcribe it from my memory, abbreviated.
�3
Student: “How will my St. John’s education help me to do what I want?” Me: “And
what’s that?” Student: “I want to change the world.” Me: “For the better?” Student looks totally
abashed; I’m a bit abashed as well, for being a smart-aleck. But he took it well, and the ensuing
conversation was illuminating to both of us. At this point I want to assure you that at a thousand
schools this May speakers will be alluding to this conversation. They will bid the graduates “Go
forth and change the world,” or alternatively, “Go forth and make a difference.”
I say, let us have a little last-moment language tutorial. Let us, Johnnie-fashion, analyze
the sentence “I want to change the world.” But no, it’s not a real class conversation because in a
St. John’s class you and your tutors were committed to making the best possible sense of what
the people around the table and the books on the table were saying. But I, in all candor, will try
to show that “I want to make a difference, I want to change the world” aren’t very sensible
sentences. So here goes.
This announcement has three parts: first, I want; second, to change; third, the world. So,
first, “I want.” “I want” is about me, and if what I want is to be a “difference-maker,” it’s about
my self-satisfaction. Recall yourselves as Juniors, when you struggled with Kant on morality. No
one expected you to get it all. (In fact, there are some books we ask you to read largely so that
you can reread them later in life, on the logical hypothesis that you just can’t read them for the
second time unless you’ve read them for a first time.) As regards Kant, this much may have
stuck: He thinks that doing right is not doing what you want but what you ought, and that, in fact,
the only proof of your doing as you ought is that it hurts some, that your mere wanting is
thwarted. So when it’s the world I’m planning to change, maybe “I want” should yield a little to
“I should.”
�4
Second, “change.” Why exactly “change”? There are many others modes of action
besides this current mantra. There’s protecting and maintaining, activating and fulfilling,
restoring and reviewing. Talk of mere change is just terminally vague babble—vague promise
and vague threat. Its antidote is specific thinking expressed in adequate language. That very
requirement, thoughtfulness and its articulation, was an explicit aim of the Program, to which
you devoted the last four years.
Third comes “the world.” It’s a big space in which to thrash about. In choosing it as the
venue of my action, I’ve pretty much committed myself to the silliest of all maxims of action—
another current mantra. It goes: Only if x happens, can y occur. Filling in the most common
variables for this formula: “Only if the world changes radically, can little kids learn to love
reading,” in other words, never—guaranteed. The implied lesson is: Forget about “the world”—
stay local and avoid stymieing preconditions.
And now the usually missing fourth part to the saying “I want to change the world,”
namely, “for the better.” Your four years with us were, I think, above all intended to give you a
head start in answering for yourself the most crucial of human questions: What is good? For
making anything better without a view of good seems to me just groping in the murk of
possibility.
So, you’ll recognize two of the ways that the Program and the College were meant to
help you with making the here better now. One was that we, students and tutors together, read
remarkable books by unusually gifted authors, books that offered us various, often contrary
models of the good life and its conditions. You may often have thought that our, the tutors’,
intention was to throw you into a permanent muddle. But, of course, the opposite was our hope:
It was that you would find in your reading the elements of your own firm view of what is good
�5
universally and therefore what is better in particular. This crystallization is surely still in process
for many of you. But my experience of six decades of alumni tells me that it does happen,
perhaps over the next score of years. Much more will go into it than what you learned here, but
that learning will, so alumni often say, be the informing reference of your experience. That
ability to specify the universal is the second of the two ways our Program readied you for great
deeds.
Now, in the spirit of that specificity, I owe you an example of what I think of as actual
action, local in worldly coordinates but grand in human scope.
Most of you will, I’d guess, work in an office at some point. Proper offices have watercoolers, Xerox-rooms, galleys with hot-plates. People spend as much time there as they dare. So
post a note: “Would you be interested in reading some poetry together during lunch hour? I
propose Wallace Stevens’ ‘Sunday Morning.’ Copies are on the counter. Let’s meet next
Wednesday in Room 666. Bring your lunch, I’ll bring cookies. Expertise inessential. Signed…”
If no one turns up, which is unlikely, keep trying. Something will come to pass. Incidentally,
don’t you eat yourself all the cookies (which are essential).
Before I finish and let our seniors receive their degrees, I need to say that what I’ve done
here isn’t quite right: I’ve told you what’s what and you’ve sat silent, except perhaps for an
occasional guffaw. All my points were left unquestioned—deep metaphysical maxims such as
cookies being essential to meetings and expertise inessential to poetry, and large practical claims,
such as local happenings having more actuality than global commotions—Don’t let it happen to
you very often, though these occasional one-way ritual performances are also necessary to
human life.
�6
So then: I wish you a life of genuine action and of actual happening, a life of as much
happiness as you know what to do with—and a bit more. Go forth, find a place you can love, and
help to make it “what it was always meant to be.”* Go forth and change the world—for the
better.
Thank you.
*
To ti en einai, “essence.” Aristotle, Metaphysics. (I bet that no other graduation speech in this country sported a
footnote, least of all to Aristotle.)
�
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Santa Fe Commencement Programs and Addresses
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Santa Fe Commencement Address, Spring 2016
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Brann, Eva T. H.
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2016-05-21
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Santa_Fe_Commencement_2016_Eva_Brann_Speech
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Typescript of the commencement address given on May 21, 2016 by Eva Brann at the end of the Spring 2016 semester in Santa Fe, NM.
Commencement
Deans
Tutors
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PDF Text
Text
8.3.17 SJC talk
1
I.
I’m really glad to share this day with you, to be back at my alma mater – literally, “nourishing
mother.”
As David said, it was right here that I matriculated – another term derived from the Latin
for mother.
As you can see, I appreciate how these terms gesture towards the ways in which you and
I have been nourished and formed by our education here.
I feel this deeply walking around again the last few days, seeing the familiar tables and
chairs,
the pinons, juniper, and sagebrush;
I have such gratitude for my time in this beautiful place.
I’m particularly glad to be speaking to those of you who have been exploring what we call the
Eastern Classics, together with graduates of a program in Western Classics.
That these traditions are taught here together and on equal footing is not to be taken for
granted.
Some years ago I taught Western philosophy to Tibetan monks at the Institute of Buddhist
Dialectics.
This is an ecumenical institute, started by the Dalai Lama and located in his compound in
Dharamsala, in the foothills of the Himalaya.
It is essentially a Great Books program; it’s a fourteen year curriculum in Buddhist
thought structured around classic texts. And they spend a few hours debating every day.
My students, almost all monks, were excited to integrate Western philosophy into their studies,
and the administration was happy to have me teaching there for a few semesters.
But I remember drinking tea once with an elderly monk who worked in the administrative
office who told me he didn’t see the point in studying Western thought.
Either some parts were true, in which case they were in agreement with Tibetan
philosophy, and it would take a lot of work to figure out which parts were true; or it was false—
in which case it may be interesting, but was probably harmful.
In his view, Western thought was an object of curiosity; it was for him the way Hegel
thought of Spanish poetry, chemistry, and music, interesting things to learn about but essentially
a distraction.
I think I laughed out loud, because what this monk said was so similar to a view I had heard from
some Western philosophers, who believed that philosophy from India and Tibet, for example,
should be taught in a religious studies department, or an area studies program.
Somehow they believed both in the universality of reason, and also seemed to think that
this universal reason only arises, or is only accessible, in particular locations, or by particular
people.
The Graduate Institute is a welcome alternative to such parochialism.
II.
�8.3.17 SJC talk
2
To prepare today, I printed out the reading lists that constitute a map, of sorts, of your
education.
My comments largely reflect what arose for me as I was contemplating those lists.
While much of what I am about to say will engage Western texts, you will see that I am
framing my main point by drawing on Nāgārjuna, the third century Indian Buddhist thinker;
I have heard that some of you are quite fond of his work.
Looking at these lists of texts, I was thinking of how powerful they are.
Some of these works exhibit the power of texts internally.
Think of Augustine, in the garden, who hears the words that he should take up the book
and read, and his reading radically transforms him.
Or consider the Platform Sūtra, in which Huineng, the illiterate woodcutter who became
the Sixth Zen Patriarch, overheard a recitation of the Diamond Sūtra in the market, and was
awakened.
While not quite as spectacular as the encounters with texts that led to Augustine’s
conversion, or Huineng’s awakening, in my own life, these texts have, cumulatively, led to a
kind of conversion.
When I came to St. John’s, as a high school drop out—another reason I am grateful to St.
John’s, that they accepted me—I had been living in Europe, and was very opinionated.
I imagine my tutors can attest to that.
Over time, reading all these texts, entering into these different, sometimes incompatible,
and yet compelling worlds, loosened my grasp on my own opinions.
And they unsettled the sometimes overwhelming force of the present as it appears in my
own thinking.
For me, this has been liberating.
I will illustrate what I mean with the example of something I have been writing about recently,
namely how we talk about happiness, and then come back to Nāgārjuna.
In the industrialized West, we are in what some scholars have characterized as a “happiness
turn.”
This turn is evident in the work of positive psychologists, and their fellow-travelers in
economics, epidemiology, and political science—what is sometimes called “the new science of
happiness.”
It’s evident in the more than 70,000 results that came up when I did a search for happiness
under books on Amazon this past weekend.
And it’s manifest in the ways that governments, corporations, and institutions are drawing on
happiness research to inform their policies.
�8.3.17 SJC talk
3
The vast majority of research in the new science of happiness uses two instruments to
measure happiness: life satisfaction questionnaires, and, to a lesser extent, random experience
sampling, which basically means smart phones that prompt research subjects to respond to
questions at random times about how they are feeling.
Thus, while headlines announcing the results of happiness research seem to have the
precision, authority, and objective sound of statements of fact—
for example, that keeping a gratitude journal will make you happier, or that joining a group
that meets just once a month produces the same happiness gain as doubling your income—
all this research depends on an implicit philosophical conception of happiness as being
satisfied with one’s life or a conception of happiness as a positive hedonic state, as a good
feeling measured by its duration and intensity.
III.
But, if you were in the history tutorial, you might remember Book I of Herodotus, when
Solon, the wise man, visits Croesus, King of Lydia, the most powerful and wealthiest
man in Greece, who therefore believes he’s the happiest.
After Solon has been shown his great riches, to the king’s surprise, Solon doesn’t include
him among the most happy.
According to Solon, you can’t say you’re happy until your life is over because life is largely
determined by luck and you never know what might happen to you.
And, indeed, soon after Solon’s visit, the King’s son is killed in a freak accident,
he misinterprets an oracle at Delphi,
and is lured into a disastrous war and he and his family are taken prisoner while his kingdom
is destroyed by the Persian armies.
Or think of Oedipus, unknowingly killing his father in a moment of self-defense and
marrying his mother, through no fault of his own, just bad luck.
Here we see an understanding of happiness very different from our own.
Happiness is understood not as a feeling or subjective state but a characteristic of life as a
whole, determined by luck.
There’s another, very different, view of happiness, familiar to all of you graduates, that
appears in most classical philosophers in India and in Greece.
For these thinkers, even the Epicureans who regard pleasure as the highest good,
happiness is achieved by conforming to nature, reality, or the Divine through understanding,
contemplation, and virtue.
Thus, happiness, or human flourishing, may still be rare, but for the most part, it’s in our
control; it’s no longer understood simply as the gift of the gods.
To be happy is to be aligned with something larger than ourselves.
We see this in Augustine as well, whose first book after his conversion was on the happy life,
in which he argues that pleasures of the body or soul, wealth, honor, and knowledge
�8.3.17 SJC talk
4
are insufficient; only wisdom of God, because it has its source in God, can fully
satisfy us.
Our contemporary views of happiness could hardly be more different from the views of these
classical thinkers.
In the 17th century, Hobbes, in the Leviathan, is representative of a change in how we think
about happiness. For Hobbes, happiness is the satisfaction of desire. Thus, he
argues, the more power we have, the more desires we can satisfy, and the happier we
will be.
It’s this idea—that happiness is the satisfaction of desires—that is fundamental to modern
views of happiness.
And this is why so many 18th century French and British thinkers were so optimistic: if
happiness is the satisfaction of desires, because everyone has desires, everyone could
be happy.
And this should inform how we structure our societies.
My interest here is not to present a systematic review of the intellectual history of happiness,
though I find it fascinating.
I imagine that doing so would require moving beyond the St. John’s curriculum to understand
more about the formation of contemporary views of happiness,
and how they are influenced by the rise of consumerism and the loss of transcendent
meaning that has often left a desire for well-being triumphant over other values.
Rather, I want to say that my own experience of engaging with the texts I have been referencing
is that they help me see how contingent our contemporary thinking about happiness is and it
could be otherwise.
With Aristotle, we might ask, is being satisfied really a measure of a good life?
To be happy, in this way, might suggest that one is not overburdened by the sufferings of
others, that one is satisfied with the way things are.
And with Sophocles or Herodotus, we might ask, are we really responsible for our own
happiness?
Can we simply choose to be happy, as we are often told, and if we are not happy enough
is it really our own fault because we’re not living in the right way?
If Oedipus spent more time with friends, or got more exercise, or more sleep, or was
more optimistic or kept a gratitude journal, or went to a regular monthly meeting, would he have
been happy?
Or, is happiness, as Kant says, something that we may desire, but it’s hard to say exactly what
we’re wishing for,
�8.3.17 SJC talk
5
that even if we might feel positive affects and be satisfied with our lives, we still
somehow desire the mysterious and indefinite state that is always elsewhere?
What I am saying, I suppose, is that being receptive to such a wide variety of texts, subverts a
kind of facile dogmatism about particular claims.
When there is always another, deeply compelling way to think about things, it is hard to
cling to our own opinions.
IV.
For those of you in the Eastern Classics program, when you hear me talking about not
clinging to opinions you may hear echoes of Nāgārjuna, and the many traditions inspired by his
texts.
Nāgārjuna’s project is precisely to loosen our grasp, to stop clinging to ideas, views, and
assertions.
With compelling and persuasive reason, Nāgārjuna systematically argues against the idea
that any thing—time; space; motion; even the basic doctrines of Buddhism: dependent
origination, impermanence, suffering, liberation; and even the Buddha—that none of these exist
inherently.
Yes, we can talk about these things; but if we think that they refer to some ultimate
reality that is accessible beyond convention, our awareness will be constrained.
Nāgārjuna’s analyses, then, disclose a wondrous and astonishing and inexplicable world.
As Sandy Huntington describes it, Nāgārjuna’s project is to invite us into an experience of
intense wonder and openness.
For Nāgārjuna, this wonder and openness is a kind of wisdom; holding our opinions too
tightly, then, is an obstacle to wisdom.
Indeed, clinging to our opinions, Nāgārjuna thinks, is an obstacle to compassion as well,
as it entangles us in ourselves, making it harder for us to understand and appreciate the
experience of others.
For Nāgārjuna, doing philosophy is a transformative practice because it leads to an
openness and attention to the wondrousness of our world.
Thus, going back to the reading lists I was looking at this weekend, taken together, one
can understand the study of all these different compelling texts, as a kind of transformative
practice.
It is what Pierre Hadot describes as a “spiritual exercise,” an aspect of what Foucault
calls “care of the self.”
It is to see the whole of humanistic education as Aristotle sees the study of ethics: not
merely to acquire knowledge but to change who we are.
�8.3.17 SJC talk
6
One of the aspects I love about the education you and I share is how this care of the self,
is very much a social practice, with conversation at its core.
What counts most, then, is not what information we have learned, or how many different
authors we can cite at a party or in a commencement address-Though, as you can see, this can come in handy sometimes—
but how we have cultivated a practice that reveals the world in all its inexplicability and
wondrousness, a world which upon closer inspection always defies facile explanations.
And, of course, this is not just a practice that takes place at St. John’s; it is, I think, at the
core of humanities education anywhere that students are learning how to engage deeply with
many texts, and especially, how to ask questions about what is generally taken for granted.
V.
There’s a lot of talk these days about the crisis of the humanities and humanistic
education.
When I was at St. John’s the big debates in the humanities were concerned with questions
such as whether and in what ways the canon should reflect the voices of women and people of
color?
whether the canon was Eurocentric and if this was a bad thing?
whether there should be a canon at all?
And I vaguely understood other arguments about how to read literature, for example,
whether we should draw on the resources of theory when interpreting novels and poems.
I think these are really important questions.
But the point I want to make is that everyone engaged in those debates agreed that the
humanities made important contributions to our lives, our culture, and our political society.
They were not debates about the value of the humanities, but about how best to pursue
humanistic inquiry and education in a pluralistic society.
The fights today are over the very value of reading literature or studying history and philosophy.
The current administration has proposed a budget that eliminates the National
Endowment for the Humanities.
And, according to a recent poll, two thirds of the voters in his party believe colleges and
universities have a negative impact on the United States.
My intuition is that they are not thinking of business schools, or nursing schools, or
programs in accounting or physics or computer science.
But, as much as anything, it seems, in this political climate we need more people who
practice the humanities, who cultivate a comfort weighing and engaging with a multiplicity of
views, who think deeply but with openness to others.
People who may have both Nāgārjuna’s openness and wonder about the world and his
attention and care for the sufferings of others.
�8.3.17 SJC talk
7
Sometimes we are tempted to use a rhetoric of exceptionalism about St. John’s, but I trust
you will find these people, that the conversations you have had here can be continued with new
friends.
Some of these will be St. John’s alumni—I have encountered them regularly, in
unexpected places; there was an alumnus studying at the Institute of Buddhist Dialectics when I
was there.
Indeed, I find it remarkable what St. John’s alumni do.
When I read the alumni news I am often a little jealous of the lives described there.
Our alumni are doing such endlessly fascinating work: making movies, working for
social justice, teaching in all kinds of contexts, farming, making art and writing novels and
poetry, building institutions, falling in love with intriguing people and places.
I look forward to reading what you are up to some day, how you continue to answer the
question for yourself of what a good life is.
One final comment:
There are a number of my former tutors here, and some who are no longer with us.
For me, these include Mr. Swentzell, Mr. Darkey, Mr. Cave, Mr. Bart, Mr. Venable, and
Mr. Steadman; perhaps there are others I don’t know about.
Preparing to come, and then being on campus, I have thinking about you all a lot.
When I look back at all the seminars in which you allowed us to flail about, as we
became more adept at reading and listening and asking questions, I have such immense respect
for your patience and good will.
Much more than my faculty in graduate school, you inspired and nourished my
intellectual life.
It’s been fifteen years since I was in Sante Fe and I’m not sure when I will get another
opportunity, so, let me end by expressing my gratitude.
Thank you.
�
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Santa Fe Commencement Programs and Addresses
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Transcript of the Graduate Institute commencement address given on August 4, 2017 by William Edelglass in Santa Fe, NM.
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<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
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jpeg
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St. John's College owns the rights to this photograph.
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Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
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St. John's College
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St. John's College Greenfield Library
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photographicarchiveannapolis
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A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
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Commencement on Front Campus, Annapolis, Maryland, 1972
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An entity primarily responsible for making the resource
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jpeg
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St. John's College owns the rights to this photograph.
Commencement
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
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St. John's College
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St. John's College Greenfield Library
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photographicarchiveannapolis
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A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
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20.5 x 25.5 cm.
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Commencement on Front Campus, Annapolis, Maryland, 1972
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An entity primarily responsible for making the resource
Elzey, Craig C.
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St. John's College owns the rights to this photograph.
Commencement
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Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
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St. John's College
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St. John's College Greenfield Library
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Annapolis, MD
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photographicarchiveannapolis
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A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
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20.5 x 25.5 cm.
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Commencement on Front Campus, Annapolis, Maryland, 1972
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St. John's College owns the rights to this photograph.
Commencement
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Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
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St. John's College
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St. John's College Greenfield Library
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Annapolis, MD
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A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
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The actual physical size of the original image
20.5 x 25.5 cm.
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The type of object, such as painting, sculpture, paper, photo, and additional data
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Commencement on Front Campus, Annapolis, Maryland, 1972
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Elzey, Craig C.
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Annapolis, MD
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St. John's College owns the rights to this photograph.
Commencement
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The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
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St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
20.5 x 25.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
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Identifier
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SJC-P-1175
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A name given to the resource
Commencement on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 sheet : 24 proof prints from 35mm film : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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4dc8f96a16f4f3f76133e790d7e72ead
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
20.5 x 25.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1176
Title
A name given to the resource
Commencement on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 sheet : 24 proof prints from 35mm film : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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94ed6cf50c761082a9dee4f1497b68a5
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
20.5 x 25.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1177
Title
A name given to the resource
Commencement on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 sheet : 21 proof prints from 35mm film : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1178
Title
A name given to the resource
Miriam Strange and Richard D. Weigle in Academic Robes Preparing to Hand Out Diplomas at Commencement under the Liberty Tree, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Subject
The topic of the resource
Weigle, Richard Daniel 1912-
Strange, Miriam
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Alumni
Commencement
Honorary Alumni
Presidents
Tutors
-
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9bf25f5407a39b2850fb9effecad32dd
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1182
Title
A name given to the resource
A Small Band Seated by the Commencement Audience on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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d404c6798d7393cc8d5c974c51c678a8
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1183
Title
A name given to the resource
Commencement Procession in Academic Robes, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Subject
The topic of the resource
St. John's College (Annapolis, Md.). -- Students.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1184
Title
A name given to the resource
Class of 1972, in Academic Robes, Seated in front of the Commencement Stage on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Subject
The topic of the resource
St. John's College (Annapolis, Md.). -- Students.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1185
Title
A name given to the resource
Class of 1972, in Academic Robes, Seated in front of the Commencement Stage on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Subject
The topic of the resource
St. John's College (Annapolis, Md.). -- Students.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
-
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b070dab3b344ea5ac6be273bccf567b3
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Photographic Archive—Annapolis
Description
An account of the resource
<p>The Greenfield Library photographic archive houses over 5,000 photographs. The photographs in the collection document the history, academic, and community life of St. John’s College. The Library’s mission is to organize and preserve these unique visual materials, and to provide access to this collection. </p>
To learn more about our photographic use policy or to obtain high resolution images, please see the <strong><a title="Photographic Archive Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener">Library’s Photographic Archive Use Policy</a></strong>.<br /><br />Click on <strong><a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7">Items in the Photographic Archive—Annapolis Collection</a></strong> to view and sort all items in the collection.
Publisher
An entity responsible for making the resource available
St. John's College
Contributor
An entity responsible for making contributions to the resource
St. John's College Greenfield Library
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Identifier
An unambiguous reference to the resource within a given context
photographicarchiveannapolis
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Physical Dimensions
The actual physical size of the original image
25.5 x 20.5 cm.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Photograph
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
SJC-P-1186
Title
A name given to the resource
Class of 1972, in Academic Robes, Seated in front of the Commencement Stage on Front Campus, Annapolis, Maryland, 1972
Description
An account of the resource
1 photographic print : b&w
Date
A point or period of time associated with an event in the lifecycle of the resource
1972
Creator
An entity primarily responsible for making the resource
Elzey, Craig C.
Subject
The topic of the resource
St. John's College (Annapolis, Md.). -- Students.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Annapolis, MD
Type
The nature or genre of the resource
Still Image
Format
The file format, physical medium, or dimensions of the resource
jpeg
Rights
Information about rights held in and over the resource
St. John's College owns the rights to this photograph.
Commencement
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