Famous Higher Education Quotes

The solution is not to encourage ever more people to become famous, but to put greater efforts into encouraging a higher level of politeness and consideration for everyone, in families and communities, in workplaces, in politics, in the media, at all income levels, especially modest ones. A healthy society will give up on the understandable but erroneous belief that fame might guarantee that truly valuable goal: the kindness of strangers.

Lazlo Bock, senior vice president of people operations at Google, made the following comments in an interview published by the New York Times in June 2013: “One of the things we’ve seen from all our data crunching is that G.P.A.’s (grade point averages) are worthless as a criteria for hiring, and test scores are worthless. Google famously used to ask everyone for a transcript and G.P.A.’s and test scores, but we don’t anymore…. We found that they don’t predict anything. What’s interesting is the proportion of people without any college education at Google has increased over time as well. So we have teams where you have 14 percent of the team made up of people who’ve never gone to college.” Doing well in college—earning high test scores and grades—has no measurable correlation with becoming an effective worker or manager.  This is incontrovertible evidence that the entire Higher Education system is detached from the real economy: excelling in higher education has little discernible correlation to real-world skills or performance.

It is somewhat ironic to have us so deeply disturbed over a program where race is an element of consciousness, and yet to be aware of the fact, as we are, that institutions of higher learning, albeit more on the undergraduate than the graduate level, have given conceded preferences up to a point to those possessed of athletic skills, to the children of alumni, to the affluent who may bestow their largess on the institutions, and to those having connections with celebrities, the famous, and the powerful.

The first half of the nineteenth century saw Protestant evangelicalism enter India. And while Christian missions did much good – in education, uplifting the marginalized and exposing failures even of the Company – as far as Indian elites were concerned, they were a thorn in the side. In Travancore, for example, converts from low castes, empowered by their new identity, now aspired to equality with their ex-superiors. As a Dewan argued, by ‘violating the existing social distinctions’, the new Christians were bound to ‘annoy the high castes’, who demanded retribution. For generations, battles would be fought on dress, access to roads, temples, and even government buildings, and much of the reform Travancore grew famous for owed to this tension with missionaries, and the confidence they gave disempowered segments. Missionaries, however, also tended to magnify the evils they saw, to gain financial sympathy at home, for example. In 1848, thus, it was alleged that Travancore had a ‘professed torturer’, an expert in ‘twenty-three modes’ of abuse, on its payroll. In 1855 the state was described as ‘a perfect pandemonium of torture and misgovernment’. But the core problem was a clash of moralities, causing even the maharajah ‘great uneasiness’.77 As a Hindu king his duty lay in preserving the way things were; or as he said: ‘As my kingdom was in my predecessors’ time, so let it remain, and so let it descend to my heir.’78 His critics, however, wished to smash that caste-based order with a new conception of justice. Which side prevailed at any given moment depended also on higher-ups – Resident Cullen was sympathetic to the maharajah, while the infamous governor-general, Lord Dalhousie, showed personally an evangelical bent.

Solon and Pisistratus were very fond of one another. We are told they entered into a love affair when Pisistratus was a good-looking lad in his teens. Despite a wide gap of thirty years between them, this is not implausible. Solon was highly sexed, if we may judge from his poetry, where he writes of the delights of falling in love “with a boy in the lovely flower of youth,/Desiring his thighs and sweet mouth.” However, it would be wrong to believe that either man was necessarily, in our modern sense, gay. This is because from the eighth century onwards the Greek upper classes established and maintained a system of pederasty as a form of higher education. A fully grown adult male, usually in his twenties, would look out for a boy in his mid-teens and become his protector and guide. His task was to see him through from adolescence into adulthood and to act as a kind of moral tutor. Sex was not compulsory, but it was under certain strictly defined conditions allowed. The older man was the active lover/partner or erastes and the teenager was the loved one, or eromenos. Buggery was absolutely out of bounds and brought shame on any boy who allowed it to be done to him. It could have the most serious consequences, as the fate of Periander showed. This famous tyrant of Corinth in the seventh century unwisely teased his eromenos in the presence of other people with the question: “Aren’t you pregnant yet?” The boy was so upset by the insult that he killed Periander. A popular and acceptable technique for achieving orgasm was intercrural sex: both participants stood up and the erastes inserted his erect penis between the thighs of the eromenos and rubbed it to and fro. The youth was not meant to enjoy his lover’s attentions or show signs of arousal; rather, he was making a disinterested gift of himself to someone he admired. The great Athenian writer of tragic dramas, Aeschylus, wrote a play about the love between the two Greek heroes, Achilles and Patroclus. It was called The Myrmidons, after the warriors whom Achilles commanded during the Trojan War. Achilles is presented as the erastes, and reproaches his lover, in rather roundabout terms, for declining an intercrural proposition.

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The most popular TED (Technology, Entertainment, Design) talk of all time is Sir Ken Robinson’s “Do Schools Kill Creativity?,” recorded in 2006.20 In it, he famously argues that creativity, which he defines as “the process of having original ideas that have value,” is as important to today’s children as literacy. However, by stigmatizing failure and wrong answers in school, we train children to stifle it. “We don’t grow into creativity,” says Robinson. “We grow out of it, or rather, we get educated out of it.