Quotes About Academic

To the extent that tenure supports academic freedom, I support tenure. I want no person or system to have any power, real or apparent, to chill academic freedom.

Academic writing you have to get right. Fiction you have to get plausible. And there's a world of difference. In a way, if someone says this didn't feel exactly right, I don't care. But that is not okay to do in academia - it's not about feeling. You want to establish a pretty solid case. So did this allow me to express things differently? Absolutely. Another thing I've been thinking about as an academic: our writing style is expository, and in fiction, withholding information matters quite a bit. Withholding things in academia - there's no place for that!

As a graduate student at Oxford in 1963, I began writing about books in revolutionary France, helping to found the discipline of book history. I was in my academic corner writing about Enlightenment ideals when the Internet exploded the world of academic communication in the 1990s.

There is no academic virtue in playing mediocre football and no academic vice in winning a game that by all odds one should lose...There has indeed been a surrender at Notre Dame, but it is a surrender to excellence on all fronts, and in this we hope to rise above ourselves with the help of God.

I took art courses, only in the sense that I was able to - I took art classes, which were fun, which I liked, but it was a - just a kind of a general education that I got, a regular academic - academic diploma, but I kind of had the feeling that art was something that I really liked the most but I wasn't really sure that that was it.

For the academic the rhetorical sense of superiority through the possession of knowledge is essential for facing the daily grind, turning again to the otherwise boring article, braving the students who, fresh as each class may be, will still ask the same questions year after year. Psychological survival is not achieved without effort, and the environment must be managed, knocked about with one's elbows until it takes a shape comfortable to one's sense of self. This is not selfishness, for in reshaping the environment the academic is also reinvigorating the educational process.

I tell this anecdote with tongue in cheek at the start of my book William Burroughs and the Secret of Fascination, but my academic involvement with Burroughs was entirely due to my tutor at Oxford, Peter Conrad. I was discussing with him the idea of staying on to do graduate work and when I tossed the name of Burroughs into the conversation - well, he let it fall loudly onto the floor, and proceeded to cross himself as if warding off an evil spirit. Since I was very ambivalent about an academic career in any case, that decided it for me.

I never went to college and I was raised in Arkansas so there wasn't a lot of academic language being thrown around my house. We weren't idiots, but I didn't have that access to academic feminism. I had to realize, on my own, that feminism is not just about how far ahead you can get in a job and it isn't about not wearing makeup. It isn't about not watching your waistline. I had to recreate the world entirely.

There is a common misconception that intelligence is synonymous with IQ. "Intelligence Quotient" or IQ was originally built to predict the academic aptitude of schoolchildren, and is nothing more than a measure of the skills needed for academic success. Intelligence, however, is a much broader concept that encompasses a person's level of skill for any of a number of subjects.

One absolutely crucial change is that feminist film theory is today an academic subject to be studied and taught. "Visual Pleasure and Narrative Cinema" was a political intervention, primarily influenced by the Women's Liberation Movement and, in my specific case, a Women's Liberation study group, in which we read Freud and realised the usefulness of psychoanalytic theory for a feminist project.

Feminism as a movement for political and social equity is important, but feminism as an academic clique committed to eccentric doctrines about human nature is not. Eliminating discrimination against women is important, but believing that women and men are born with indistinguishable minds is not. Freedom of choice is important, but ensuring that women make up exactly 50 percent of all professions is not. And eliminating sexual assaults is important, but advancing the theory that rapists are doing their part in a vast male conspiracy is not.

What man needs is not philosophy or religion in the academic or formalistic sense of the term, but ability to think rightly. The malady of the age is not absence of philosophy or even irreligion but wrong thinking and a vanity which passes for knowledge. Though it is difficult to define right thinking, it cannot be denied that it is the goal of the aspirations of everyone.

I live in New York, and Clara lives in Recife. The character is Brazilian, and as I read the script, I felt like Kleber [Mendonca] had been spying on me in order to create this role [in Aquarius]. Clara and I have different backgrounds. I come from an intuitive world, and she's an academic, but when we got together, we really became one. There are many times when I'm watching the film where Clara will say something, and I will find myself agreeing with her. It was the first time that I had this weird sensation that the character I played is so me, but yet it's so her.

I hope telling stories though 'Making a Difference' - as in my academic work and nonprofit work - will help me to live my grandmother's adage of 'Life is not about what happens to you, but about what you do with what happens to you.'

One thing should be put firmly. Where people have commented on that novel [The Paper Men], they generally criticize the poor academic, Rick L. Tucker, who is savaged by the author, Wilfred Barclay. I don't think people have noticed that I have been far ruder about Barclay than I have been about Tucker. Tucker is a fool, but Barclay is a swine. The author really gets his come-uppance.

As every student in Philosophy 101 learns, nothing can force me to believe that anyone except me is conscious. This power to deny that other people have feelings is not just an academic exercise but an all-too-common vice, as we see in the long history of human cruelty.

But I would much prefer students going to college to learn and be prepared for the rigors of the new economic order, rather than dumping fees on them to subsidize football programs that, far from enhancing the academic mission instead make a mockery of it.

I didn't come from any kind of academic background, but I lived in a college town and I knew people who weren't without pretense. There was this idea in the town that if something was European it would be good.

Something else an academic education will do for you. If you go along with it any considerable distance, it will begin to give you an idea what size mind you have. What’ll fit and, maybe, what it won’t. After a while, you’ll have an idea what kind of thoughts your mind should be wearing. For one thing, it may save you an extraordinary amount of time trying on ideas that won’t suit you, aren’t becoming to you. You’ll begin to know your true measurements and dress your mind accordingly.

There is no question we need higher academic standards and at the local level the rigor of the Common Core state standards must be the new minimum in classrooms.

Credit card companies pay college students generously to stand outside dining halls, dorms, and academic buildings and encourage their fellow students to apply for credit cards.

Educators, long disturbed by schoolchildren's lagging scores in math and reading, are realizing there is a different and more alarming deficiency: emotional literacy. And while laudable efforts are being made to raise academic standards, this new and troubling deficiency is not being addressed in the standard school curriculum. As one Brooklyn teacher put it, the present emphasis in schools suggests that "we care more about how well schoolchildren can read and write than whether they'll be alive next week."

Freedom of speech is about expressing your opinion, however bad or good, however right or wrong, and being able to defend it and argue it and be argued with about it in public forums. But that's not what academic freedom is about. That's not what the classroom is about.

Dr. Ambrose himself told Mark Nechtr...that the problem with young people, starting sometime in about the 1960s, is that they tend to live too intensely inside their own social moment, and thus tend to see all existence past age thirty or so as somehow postcoital. It's then that they'll relax, settle back, sad animals, to watch- and learn, as Ambrose himself said he learned from hard artistic and academic experience- that life instead of being rated a hard R, or even a soft R, actually rarely even makes it into distribution. Tends to be too slow.

In college, in the early 1950s, I began to learn a little about how science works, the secrets of its great success, how rigorous the standards of evidence must be if we are really to know something is true, how many false starts and dead ends have plagued human thinking, how our biases can colour our interpretation of evidence, and how often belief systems widely held and supported by the political, religious and academic hierarchies turn out to be not just slightly in error, but grotesquely wrong.

Sovereignty and the right to rule cannot be conferred on anyone no matter who ... as a result of an academic discussion. Sovereignty is acquired by force and power and violence.

I think that the marriage of academic medical centers and academicians with the private sector is a very, is a marriage made in heaven because it's the best way to get basic discoveries from the laboratory into new therapeutics for our patients.

The further jazz moves away from the stark blue continuum and the collective realities of Afro-American and American life, the more it moves into academic concert-hall lifelessness, which can be replicated by any middle class showing off its music lessons.

I haven't been the kind of writer about whom book-length academic studies have been written.

The tools of the academic designer are a piece of paper and a pencil with an eraser. If a mistake is made, it can always be erased and changed. If the practical-reactor designer errs, he wears the mistake around his neck; it cannot be erased. Everyone sees it.

I see top business schools working to bridge this gap [between academic research and business application] by respecting executive education, by having more mature students who proactively draw from faculty what they know they need, and by having faculty who are willing to leave their ivory towers for the murky world of business reality. Unfortunately, at other times, business professors have little or not interest or savvy about business issues.

Creating whole departments of ethnic, gender, and other 'studies' was part of the price of academic peace. All too often, these 'studies' are about propaganda rather than serious education.

I don't know why people question the academic training of an athlete. Fifty percent of the doctors in this country graduated in the bottom half of their classes.

To call oneself a libertarian marxist today is not to look backwards but to be committed to the future. The libertarian marxist is not an academic but a militant. He is well aware that it is up to him to change the world - no more, no less. History throws him on the brink. Everywhere the hour of the socialist revolution has sounded. Revolution - like landing on the moon - has entered the realm of the immediate and possible. Precise definition of the forms of a socialist society is no longer a utopian scheme. The only utopians are those who close their eyes to these realities.

Service-learning is a particularly fertile way of involving young people in community service, because it ties helping others to what they are learning in the classroom. It enables them to apply academic disciplines to practical, everyday problems. In the process, it provides a compelling answer to the adolescent's perennial question, 'Why do I need to learn this stuff?

I take the academic education as seriously as the physical education. That's why I tell parents that the schools can't do it all themselves. The parents can't come home from work and turn on the TV. That's not being a good parent.

I'd come into town from the bush - after 28 years of field work in natural systems - and become an academic. So I turned my attention to humans, much as I had to possums in the forests.

The task of all Christian scholarship—not just biblical studies—is to study reality as a manifestation of God’s glory, to speak and write about it with accuracy, and to savor the beauty of God in it, and to make it serve the good of man. It is an abdication of scholarship when Christians do academic work with little reference to God. If all the universe and everything in it exist by the design of an infinite, personal God, to make his manifold glory known and loved, then to treat any subject without reference to God’s glory is not scholarship but insurrection.

Most 20th century academic physicists, and academia as a whole, simply did not want to touch the subject of consciousness. We have seen psychology grow up, and we've seen the development of neurophysiology and other much more sophisticated science, but only in the recent years have the tools of quantum mechanics been applied to anything representing human scale size.

I always had a knack for improvisation. I can write down the notes I play, but never really had a proper academic musical background. I suppose I'm blessed and cursed by the fact I have that freedom.

It seems to me that socialists today can preserve their position in academic economics merely by the pretense that the differences are entirely moral questions about which science cannot decide.

Priests, like all of us, are affected by culture. When the culture is sick, every element in it becomes infected. While it is no excuse for this scandal, it is no surprise that Boston, a seat of academic, political and cultural liberalism in America, lies at the center of the storm.

There is extensive critical scholarship that provides illustrations in many areas of scholarship. I've discussed many cases myself, while also citing and often relying on academic studies that disentangle these webs of mystification woven for the general public. It's impossible to provide illustrations that would even approach accuracy, let alone carry any conviction, without going well beyond the bounds of this discussion.

I hate academic mysteries. As soon as I come across the word 'don' and it's not someone's first name, I close the book.

I may have been prejudiced against lawyer members of Congress, having run against one or two and having been threatened politically by a few others, and also because my own professional background was academic, principally in the liberal arts. Good lawyers, I asserted in campaigns, can be found in the yellow pages of the telephone books. Good historians, or political and social philosophers, are not so easily found or classified.

Until the Left took over American public education in the second half of the 20th century, it was generally excellent - look at the high level of eighth-grade exams from early in the 20th century and you will weep. The more money the Left has gotten for education - America now spends more per student than any country in the world - the worse the academic results. And the Left has removed God and dress codes from schools - with socially disastrous results.

I drifted into a career in academic philosophy because I couldn't see anything outside the academy that looked to be anything other than drudgery. But I wouldn't say I 'became a philosopher' until an early mid-life crisis forced me to confront the fact that, while 'philosophy' means 'love of wisdom', and 'wisdom' is the knowledge of how to live well, the analytic philosophy in which I had been trained seemed to have nothing to do with life.

The hope of a secure and livable world lies with disciplined nonconformists, who are dedicated to justice, peace and brotherhood. The trailblazers in human, academic, scientific and religious freedom have always been nonconformists. In any cause that concerns the progress of mankind, put your faith in the nonconformist!