"Buddhists speak of learning to see the world with “beginner’s mind,” and that’s precisely what you have to do every semester: begin again, from scratch, knowing that anything can happen — seeing those ten, or fifty, or even five hundred students, like the two thousand students you’ve seen before, with beginner’s mind. Our anxiety dreams, surely, are the index of our secret fears of failure and inadequacy. But they’re also the measure of how very difficult it is — and how very exhilarating — to begin each semester with beginner’s mind."

“Amazingly, this disdain for aggressive marketing and self-promotion is matched or exceeded by academe’s aversion to the kind of structural, systemic change that has made the American economy so remarkably productive. While it is true that American universities have adopted some of the most constructive developments of the business world — boosting the pay of dynamic executive officers to almost a million dollars a year while maintaining a flexible, “as-needed” workforce for outsourceable tasks such as physical plant maintenance and freshman composition — it is also true that not a single American university to date has shown enough basic business sense to register its name as a commercial trademark. This has had a strongly negative impact on universities’ mobility, and therefore prevents them from seeking out optimal wage environments in New Delhi and Singapore. But it also speaks more generally to academe’s cluelessness about how the world actually works.”

“Sokal was right to warn us that a certain kind of skepticism toward science could allow for a meeting of the minds between postmodernists and Creationists but was wrong to imagine that such a skepticism need necessarily flow from an attitude of epistemological relativism: as David Albert pointed out, the epistemological and political ducks just don’t always line up that way.”

“Universities can try, with a little imagination, a little nerve, and a little more money, to provide a humane working and living environment for every human being they employ and every human family in every form of human social arrangement. A few are already doing so. And like those universities that have adopted livingwage policies and have negotiated in good faith with campus unions, they are setting an example for the rest of American business culture to follow — and perhaps even an example for which our children and our gay colleagues will someday thank them.”

“The paradox is that university life can be both terrific and troubling for parents and children alike: the workplace environment is casual and accommodating on the one hand and clueless and hostile on the other. Usually all at the same time.”

“I’m not suggesting that every aspect of popular culture has the pedagogical potential of Antigone or the Aeneid, and I’m not suggesting that “classic” popular culture can do all of the intellectual work of core courses in Western Civ. The advent of “classic” popular culture means, among other things, that the cultural dreck of your childhood has somehow survived to become the cultural dreck of your children’s childhood. But it also means that popular culture is not necessarily ephemeral after all, and that the saga of Star Wars and the faux funk of KC and the Sunshine Band may in fact unite the past two generations more effectively than any number of Great Books and Western Civ courses. The curious thing about teaching popular culture these days, then, is really this: while so much of it is transitory and ephemeral, so much of it, surprisingly enough, seems to be here to stay.”

“One of the strengths of Cultivating Humanity is that it explicitly explores the conflict between authority and reason, even if the book does not entirely resolve this conflict. Nussbaum’s untrammeled confidence in both the universality of reason and the diversity of human life makes hers a challenging and curious book, one that strongly endorses multicultural study while distancing itself from nearly everything typically associated with it, including postmodernism, identity politics, and the critique of philosophical universalism. Here, in other words, we have an emphatic humanist who rebukes the ethnocentrism and willful ignorance of her fellow self-described humanists and the relativism and irrationalism of her postmodernist colleagues. Who knows? If her book is read as carefully and as sympathetically as it was written, it might just give humanism a good name again. But can it convince readers who don’t understand “reason” as she does? That’s another question entirely.”